Shiaism in Sunnism

SHIISM
IN SUNNISM
Author
AYATOLLAH SAYYID MUHAMMAD REZA
MUDARRISI YAZDI
Translator
Hamideh Elahinia

Mudarrisi Yazdi, Muhammad Reza,
Shiism in Sunnism/ by Muhammad Reza Mudarrisi
Yazdi; Translator Hamideh Elahinia.-Qum: Ansariyan,
2003.
256 p
Original Title: ‫ﺗﺴﻨﻦ‬ ‫در‬ ‫ﺗﺸﻴﻊ‬
ISBN: 964-438-446-6
Includs Biblicgraphical Referens.
1. Imamite Shiites – Doctrines. 2. Imamite Shiites –
Apological Works. I. Elahinia, Hamideh Tr. II.
Title.
297 4172 BP211 5 M9S5
‫ﺗﺴﻨﻦ‬ ‫در‬ ‫ﺗﺸﻴﻊ‬
Shiism in Sunnism
Author: Ayatollah Sayyid Muhammad Reza Mudarrisi
Yazdi
Translator: Hamideh Elahinia
Publisher: Ansariyan Publications – Qum
First Edition 1424-1382-2003
Sadr Press Quantity: 2000
Number of Pages: 256 Size: 143X205
ISBN: 964-438-446-6
ALL RIGHTS RECORDED AND RESERVED FOR THE PUBLISHER
Ansariyan Publications
P.O. Box 187
22 Shohada St., Qum
Islamic Republic of Iran
Tel: ++89 251 7741744 Fax: 7742647
Email: ansarian@noornet.net
www.ansariyan.org

IN THE NAME OF ALLAH
THE BENEFICENT THE MERCIFUL

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،‫اﻟﺰﻣﺮ‬ ‫ﺳﻮرة‬ ،‫اﻟﻜﺮﻳﻢ‬ ‫اﻟﻘﺮﺁن‬17-18
Therefore give good news to My servants
Those who listen to the word, then
follow the best of it; those are they whom
Allah has guided, and those it is who are
the men of understanding.
The Holy Quran, Zumar, 17-18

5
Table of Contents
Translator’s Preface ........................ 12
The Editor’s Introduction ................... 14
An Introduction to Recognition of the Imams in
The Light of Traditions ..................... 20
What are Imamate and Caliphate? ........... 24
The Continuation of Imamate and the Necessity
of Recognition of Imam .................... 27
Imams are twelve in number and all from
Quraysh ................................... 35
Confession and Deviation ................ 49
The Ahl al-Bayt’s Claim to Imamate is
Truthful .................................. 51
Who are the Prophet’s Household? .......... 59
The Ahl al-Bayt’s Claim to Imamate ........ 66

6
Continuation of the Presence of Members from
the Ahl al-Bayt (a.s) ..................... 68
Imams Are From the Prophet’s Household (the
Ahl al-Bayt) .............................. 75
Shia Traditions are Proof for everyone .... 81
Knowing the Names and Personalities of the
Imams ..................................... 85
Imam Ali, Imam Hasan and Imam Husayn (a.s)
........................................ 85
Imam Ali Ibn Al-Husayn (a.s) ............ 86
Imam Muhammad Al-Baqir (a.s) ............ 88
Imam Ja’far Al-Sadiq (a.s) .............. 88
Imam Musa Al-Kazim (a.s) ................ 89
Imam Ali Ibn Musa Al-Riza (a.s) ......... 90
Imam Muhammad Al-Taqi Al-Jawad (a.s) .... 90
Imam Ali Al-Naqi Al-Hadi (a.s) .......... 91
Imam Hasan Al-Askari .................... 92
Imam Al-Mahdi ........................... 92
Imam Mahdi’s Occultation .................. 93

7
Ijtihad and Taqlid .......................... 97
Lexical Meaning of Ijtihad ................ 97
Idiomatic Meanings of Ijtihad ............. 99
Ijtihad in its general meaning ......... 100
Ijtihad in its Special Meaning ........... 103
Sources of Ijtihad ....................... 106
Examining the proof of the Holy Quran .. 106
Examining the proof of the tradition ... 107
The Ahl al-Bayt’s Tradition ............ 109
The first reason for proof of the Ahl al-
Bayt’s tradition ........................ 109
The second reason for the proof of the Ahl
al-Bayt’s tradition ..................... 115
The Proof of the Companion’s Sunnah .... 119
The Proof of Consensus ................. 124
The Proof of wisdom (Common Sense) ..... 125
The Proof of Qiyas, Istihsan and Masalih
Mursalah ................................. 125
Qiyas (analogy) ......................... 125

8
Istihsan (approbation) .................. 126
Masalih Mursalah ........................ 126
Adducing Mu’adh’s tradition ............ 129
The Abandonment or Allowance of Practicing
Ijtihad .................................. 133
The Dangers Of Ignorant Prejudices ..... 138
Concluding Abandonment or Permission of
Practicing Ijtihad ..................... 142
Wuzu (Statutory Ablution) in Allah’s Book and
the Prophet’s Tradition .................... 144
The Quality of Washing the Hands ......... 152
The Quality of Rubbing the Head .......... 157
Rubbing or Washing the Feet? ............. 161
Pronunciation with jarr vowel (arjuli) . 162
The counter argument for ‘jarr due to an
adjacent noun’ ......................... 164
Another instance of jarr due to an adjacent
noun ................................... 165
Pronunciation with the nasb vowel (arjula) 166
Ablution in the Prophet’s Tradition ...... 168

9
The Ultimate Solution For The Problem Of
The Traditions Of Washing (The Feet) ... 176
Tradition and Heresy in Adhan (Call to Prayer)
........................................... 180
Shia and the religious outset of adhan ... 181
The viewpoint of the Sunnis ............ 183
Examining the Tradition of Dream ......... 190
The Chapters of Adhan and iqamah ......... 194
Hayya Ala Khayr al-Amal ................ 195
Discussion on Tathwib .................... 201
Scholars’ Views on the Origin of Tathwib . 204
Examining the Traditions of Tathwib ...... 208
The tradition of Nisa’i ................ 208
The traditions of Abu Dawud ............ 209
Testimony to Ali’s (a.s) wilayah in adhan 212
Simultaneous Performance Of Prayers........ 216
Prayer Times According to the Holy Quran . 219
Examining the Honorable Verse .......... 223

10
Simultaneous Performance of Prayers according
to Traditions ............................ 227
Traditions in Sahih Muslim ............. 227
The traditions of Sahih Al-Bukhari ..... 231
The traditions of Musnad Ahmad ......... 236
The traditions of other books .......... 237
Misinterpretations of the Traditions of the
Simultaneous Performance of the Prayers .. 239
A Summary of Jurisprudents’ Opinions ... 245
The Hanafite’s Opinion .................. 245
The Shafiite’s Opinion .................. 246
The Malikite’s Opinion .................. 246
The Hanbalite’s Opinion ................. 246
Some narrators and Shafiites’ Opinion ... 246
Ibn Shibramah’s Opinion ................. 247
Ibn Mundhir and Ibn Sirin’s Opinion ..... 247
Prostration in the Tradition of the Prophet
(a.s) and the Companions ................... 249

11
Lexical and Idiomatic Meaning of Prostration
......................................... 250
Traditions about Prostration ............. 252
Opinions of Some Companions and Scholars . 261

12
Translator’s Preface
In the Name of Most Exalted
َ‫م‬ْ‫ﻮ‬َ‫ﻴ‬ْ‫ﻟ‬‫ا‬ْ‫ﻠ‬َ‫ﻤ‬ْ‫آ‬َ‫أ‬ُ‫ﺖ‬ْ‫ﻢ‬ُ‫ﻜ‬َ‫ﻟ‬ْ‫ﻢ‬ُ‫ﻜ‬َ‫ﻨ‬‫ِﻳ‬‫د‬ُ‫ﺖ‬ْ‫ﻤ‬َ‫ﻤ‬ْ‫ﺗ‬َ‫أ‬َ‫و‬ْ‫ﻢ‬ُ‫ﻜ‬ْ‫ﻴ‬َ‫ﻠ‬َ‫ﻋ‬‫ِﻲ‬‫ﺘ‬َ‫ﻤ‬ْ‫ﻌ‬ِ‫ﻥ‬ُ‫ﺖ‬‫ِﻴ‬‫ﺿ‬َ‫ر‬َ‫و‬
ْ‫ﻢ‬ُ‫ﻜ‬َ‫ﻟ‬َ‫م‬‫َﺎ‬‫ﻠ‬ْ‫ﺳ‬ِ‫ﺈ‬ْ‫ﻟ‬‫ا‬‫ًﺎ‬‫ﻨ‬‫ِﻳ‬‫د‬.
“This day have I perfected for you your religion
and completed My favor on you and chosen for
you Islam as a religion.”
This is what Almighty God revealed to His Prophet
(a.s) in Ghadir Khumm, favoring mankind with a
perfect religion. Believing in Islam as the most perfect
religion requires not only a life in accord with its
principles but also a constant attempt to discover the
reality and spirit of it.
“Shiism in Sunnism” is an invaluable step in the
direction of such an attempt, of which I had the honor
of translation. I can hardly, if ever, praise Allah for the
wisdom and capability He has bestowed on me. In
fact, ‘this is of the grace of my Lord.’1
1 Holy Quran, Naml (27), Verse 40.

13
I am greatly indebted to my parents for their sincere
support throughout my life. I am also thankful to my
professors without whose guidance I could not
accomplish this translation, which is as a drop in the
ocean. I dedicate this first translation experience of
mine to the Commander of the Believers, Imam Ali
(a.s), as an offering for “the day when We call every
people with their Imams”1 and “the day on which
property will not avail, nor sons.”2
Hamideh Elahinia
Esfand, 1381
March, 2003
1 Holy Quran, Isra’ (17), verse 71.
2 Holy Quran, Shu’ara’ (26), verse 88.

14
The Editor’s Introduction
Getting acquainted with my professor: it was a hot
day in Tir (the fourth month of the Iranian Calendar
corresponding to June-July), 1379 (2000 AD) and I had
finished sat’h (intermediate level) examinations at the
Hawzah (Islamic theology school). From the very same
day, I got determined to further my studies in Islamic
jurisprudence and principles (kharij fiqh wa usul).
Those who have experienced this know quite well that
benefiting from a fully qualified professor plays a
great role in one’s success, and I was deeply aware of
this fact.
Summer was coming to its end and choosing my
professor was becoming a sophisticated concern for
me. The middle of Shahrivar (the sixth month of the
Iranian Calendar corresponding to August-September)
was coming, which was the beginning of the academic
year in the Hawzah, and I was so anxious. Choosing
my professor had so much engaged my mind that it
was my sole request from God in my pilgrimage

Shiism in Sunnism 15
(Ziyarah) to the holy shrines of Imam Reza (a.s)1 and
Lady Fatima Ma’suma (a.s). Meanwhile I consulted so
many trustee people to reach my purpose.
Finally, by God’s favor, I joined the circle of study of
my dear professor, Ayatollah Hajj Sayyid Muhammad
Reza Mudarrisi Tabataba’i Yazdi.
The professor’s lectures were vital to me and brought
academic cheerfulness for me. I got to understand
better the meaning of traditions praising knowledge,
studying and teaching,2 and this honorable verse
seemed so new to me as though it had just been
revealed:
ْ‫ﻦ‬َ‫ﻣ‬َ‫و‬‫َﺎ‬‫ه‬‫َﺎ‬‫ﻴ‬ْ‫ﺣ‬َ‫أ‬‫َﺎ‬‫ﻤ‬‫ﱠ‬‫ﻥ‬َ‫ﺄ‬َ‫ﻜ‬َ‫ﻓ‬‫َﺎ‬‫ﻴ‬ْ‫ﺣ‬َ‫أ‬َ‫س‬‫ﱠﺎ‬‫ﻨ‬‫اﻟ‬‫ًﺎ‬‫ﻌ‬‫ِﻴ‬‫ﻤ‬َ‫ﺟ‬.
And whoever keeps it alive, it is as though he
kept alive all men. 6:32.
In order to praise Allah and thank my professor, I was
looking for an opportunity to help him instead. This
became possible when one day he asked me for help
1 For maintaining readability, (a.s) which is an acronym for
“Alayh(um) Salaam” is used throughout the book to denote
“May God bless him, her or them.” When used for the
Prophet, his Household is included. When used for others, it
only refers to that person.
2 Like the traditions narrated from Amir al-Mu’minin (the
Commander of the Believers) Imam Ali (a.s) which read,
“Knowing the scholars is a duty for which there is
reprimand,” and “When you see a scholar, serve him/her.”

16 The Editor’s Introduction
after his lecture. He said he had written about some
jurisprudential issues during the previous years but
could not arrange them due to his busy schedule. The
professor suggested that I may make them ready for
publishing. I accepted wholeheartedly and started the
work a few days before Muharram (the first month in
the Hijri Calendar).
Now, after six months, I have always been engaged in
this work. In my trip to Qazvin for religious training,
and then in Qom, I spent most of the nights to prepare
the book until dawn. When I was in Qom, I used the
books in Ayatollah Mar’ashi Najafi’s Library and also
technical library of Ayatollah Sistani and available
software. In Mashhad too, I benefited a lot from the
library of Astan Qods Radhawi and the library of
Goharshad Mosque, thanks God for all this.
These written materials were five pamphlets to which
another one was added after being written entitled
“Prostration in the Tradition of the Prophet and the
Companions.” In all these materials, besides the
interesting method of posing the discussion, technical
way of posing and terminating the issues, power of
analysis, reasoning and concluding, what was eye-
catching was the way the traditions of the Sunni were
benefited from. Moreover, the professor had
fortunately used the most valid books of the Sunnis as
well as their most authentic traditions.
Of course, the basic references of these materials are
our Sunni brothers, but reading them is so useful for

clearing the reasons as well as the roots of the Shia
viewpoints, especially since they have been conveyed
so eloquently. A report of the primary materials: The
first pamphlet entitled “An Introduction to Knowing the
Imams in the Light of the Traditions,” is about the
Imamate of the twelve Imams (a.s). It was published
for the second time in 1359 (1980). Despite the solid
discussions, right arrangement of chapters and
excellent materials, there were some problems in
printing. Its typesetting, for example, was done by old
printing machines. Lack of vowels in Arabic parts as
well as necessary footnotes reduced the attraction of
the book.
During my last visit to Mashhad, I saw the book in the
library of Goharshad Mosque and told the person in
charge that I will soon give them a new edition of it.
Among the advantages of this new edition are: adding
new traditions, explanation of some vague traditions,
the quality of adducing the Twelver Shia from the
traditions of “Imams are twelve in number” and some
worthy points I have never seen elsewhere. For
instance, in a footnote, some uncommon traditions of
the Sunni about Mahdawiyyat (the Affairs of Imam
Mahdi) are discussed.
The second pamphlet entitled ‘Ijtihad and Taqlid’ is a
jurisprudential-discoursal discussion. I have studied
various books in this regard, each having some
advantages, but none of them is as worthy as this
book. The professor in this book, avoiding repeated
and useless issues, has comprehensively discussed

18 The Editor’s Introduction
about Ijtihad and Taqlid in a comparative method.
This part was first published using manual printing-
machine in 1372 (1997) for the Conference of Islamic
Unity in Zahidan.
The third, fourth and fifth pamphlets in jurisprudence
were also written later to be presented to the same
conference. The titles of these chapters are ‘Tradition
and Heresy in Adhan,’ ‘Ablution in the Quran and
Tradition’ and ‘Simultaneous Performance of Prayers’
respectively. Among these three chapters, the last two
were included in the Al-Mu’jam Al-Fiqhi Software, Third
Edition of the Institute of Ayatollah Al-Uzma Golpaygani
and is now available in the Information Bank. These
three chapters and the next one, despite being too
technical, have been arranged in a way that most
people, like students and the youth, can use with a
little attention and pondering.
The last pamphlet was written after the arrangement
of the previous five ones and was submitted to me for
editing.
What I did in these pamphlets was (1) researching
about the verses and the traditions and materials
quoted from other books and adding new sources to
them and (2) inserting necessary footnotes for better
understanding and reducing the sophistication of the

contents. These materials are signaled with (Editor) in
the footnotes.1
Anyway, the discussions in this book are in the form
of a sincere scientific conversation and are provided
with the purpose of illuminating the truth. Our
purpose is hence: “Scientific Conversation; Practical
Unity”. It is hoped that the book help the readers
know Islam better, and may Allah favor the author,
the readers and I. In the last days of preparing this
book, it crossed my mind to dedicate it to the Great
Lady of Islam, Fatimah Al-Zahra (a.s) to be as an
offering for the day on which “All the people wish
they were the followers of Fatimah.”2
O Allah! Accept this from us! You are surely All-
Hearing, All-Knowing.
Hamid Reza Torabi
1 Of course, as it was mentioned before, the professor’s style
was so eloquent. In some cases, he told me to change the
edited phrases into their original form due to technical points
of jurisprudence and tradition sciences.
2 Bihar Al-Anwar, Vol. 8, p. 54.

20
An Introduction to:
Recognition of the Imams
in The Light of Traditions
Imamate and leadership are among the significant
issues of which every Muslim should have a clear
understanding and to which should recognize his/her
responsibility. Imamate is a subject to which the Holy
Prophet has paid special attention. The Prophet has
mentioned it frequently in his speeches and it has
been discussed in various times and places and in
different ways. Its significance is to such an extent
that according to traditions, agreed upon by the Shia
and the Sunni—some of which will follow—the great
Prophet of Islam (a.s) warned sharply: “One who dies
without knowing the Imam of his age dies as a
pagan,” and hence will be raised beside apostates and
disbelievers on the Resurrection Day. Moreover, the
Muslim community would have naturally faced this
issue after the tragic demise of the Holy Prophet (a.s),
since the question then was that who would be the
Prophet’s successor and how the Muslims’ affairs
should be managed.

Therefore, seeking and finding the truth about
Imamate, unscathed by pagan bias, is an inevitable
necessity for the Muslims. Discussions on Imamate are
presented in three main ways, each having its own
characteristics. These are as follows:
1. Logical Method: In this method, the necessity of
Imamate and Imam’s infallibility is proved via for
example Lutf (benevolence) principle and logical
understanding and then by this principle and its
results, consequences of Imamate are stated.
2. Miracle Method: Here, individuals make sure of the
Imams’ truthfulness by seeing directly or getting
information about their miracles.
3. Nass (wording) Method: In this case, the Imams’
Imamate is determined by the Prophet’s introduction
or stipulation or each Imam’s introduction of his next
successor (s).
In various books written about Imamate, Imam Ali’s
leadership after the Prophet (a.s) has been stated in all
the above-mentioned ways. But the leadership of other
Imams has been proved via the first (Logical) and the
second (Miracle) methods.
The purpose of this book is to prove Imamate via the
third method (Nass) and mostly traditions narrated by
the Sunnis and is organized in such a way to be
helpful for most people.

22 Recognition of the Imams
To begin with, is there any leadership after the
Prophet (a.s) at all? Attempts to find the answer to
this question is the start of our research. In this view,
this issue is proved by presenting various traditions
and we will find out that Imamate existed after the
Prophet (a.s) and this continued through the ages.
Whenever a bright star from this Household of the
Holy Prophet (the Ahl al-Bayt) set, another would rise
and hence the earth would never be without a Hujjah.
Then in proceeding with this research, we deal with
our Imams’ characteristics in order to distinguish
them. So, Imamate is first proved as a vast circle and
then this circle is gradually reduced to include only
the Twelve Imams. With this introduction, the issues
will be discussed in the following order:
-The meaning of Imamate and leadership,
-The continuation of Imamate and the necessity of
knowing the Imam,
-The number of the Imams and that they are twelve in
number and all from Quraysh,
-The Ahl al-Bayt (a.s) and Imamate,
-The intended concept of the Ahl al-Bayt (a.s)
-The leadership of the Ahl al-Bayt (a.s)
-Presence of people from the Ahl al-Bayt (a.s) until the
Resurrection Day,

-Belonging of Imams to the Prophet’s Household (a.s),
-Names and identity of Imams.
Before getting to this last step and finding the names
and identification of the Imams in ahadith (traditions
of the Holy Prophet), traditions from Sunni books
have been used.
In each chapter, care is taken as to include stipulation
of Sunni clerics for at least some of the traditions. This
makes the Sunni readers realize that even in the most
authentic books of their owns, there are successive
traditions clearly proving Imamate of the Twelve
Imams, and that in spite of all the political, cultural,
financial and physical pressures for diminishing the
light of the Ahl al-Bayt and eliminating such traditions
from the hadith lexicon of the Prophet, and secluding
their traditions, the ray of truth is glittering from the
most certified Sunni hadith books, saturating everyone
who has insight, knowledge and conscience. It will
also increase the belief and strengthen the faith in the
hearts of the Shia readers, since they realize that the
Ahl al-Bayt’s Imamate is provable even through the
books of those who do not believe in them. But in this
last step, although some wordings (nass) of Imams are
narrated by the Sunni and are mentioned in many
sources, including the present book, for more
certitude, a few of the traditions of the Shia, though
little more than a drop in the ocean, are given.

It is worth mentioning that for investigating into the
authenticity of such traditions and selecting the most
authentic ones, we should go to traditions whose
narrators are among document chains of jurisprudence
traditions, for clerics expert in Rijal (knowledge of
distinguished hadith narrators) have paid more
attention to them and hence they can be more easily
recognized. With regard to the excess of traditions in
the present topic and the existence of various
indications, of course, there is no need for
investigating any documents.
In any case, in writing this book nearly fifty books of
both the Sunni and Shiite have been used, the most
important of which are as follow:
Ithbat Al-Hudat, Ghayat Al-Maram, Muntakhab Al-Athar,
Aman Al-Ummah, Jami’ Al-Ruwat and Tanqih Al-Maqal
from the Shia, and Sahih Al-Bukhari, Sahih Muslim,
Mustadrak, Sunan Al-Tirmidhi, Sunan Al-Nisa’i, Sunan
Abi Dawud, Sunan Ibn Majah, Musnad Ahmad, Al-
Mu’jam Al-Kabir, Al-Sawa’iq Al-Muhriqah, Kanz Al-
Ummal, Lisan Al-Mizan, and Tahdhib Al-Tahdhib from
the Sunni.
What are Imamate and Caliphate?
Raghib—the famous lexicographer—in his book
entitled Mufradat states, “An Imam is one who is
followed. It can be either a person whose speech and
behavior are followed, or a book, etc.”

He also says about Caliphate, “Caliphate is the
succession of another person.”
The terms “Imamate” and “Caliphate” seem to have
been used in the same lexical meaning in religious
texts, too. The realm of these two concepts, however,
may be wide or narrow, depending on their sphere of
usage. So, if Imamate is used with ‘Ummah’ (nation) or
‘naas’ (the masses); or it is used in the abstract, it
means all-around leadership which is of excellent
status and we are not to deal with its features and
greatness here.
The relationship between the concepts of Imamate and
Caliphate is a distinct issue which should be dealt
with in its own place. But two points are of
significance in the present discussion:
First, Imamate and Caliphate are the succession of the
Prophet of Islam (a.s) after his demise, in religious and
social affairs. Second, Imamate and Caliphate are in
practice inseparable. In other words, the same person
who is Imam should be Caliph and the Prophet’s
successor. It is impossible to consider someone as only
Imam and the other as merely Caliph.
Taftazani, a famous Sunni scholar, in his book
‘Maqasid’ defines Imamate as “the leadership of the
public as Caliphate and succession of the Prophet (a.s)
in religious and social affairs.”1
1 Sharh Maqasid, Vol. 5, P. 232.

Qushji, a great Sunni theologian, gives the same
definition.1 Other Sunni scholars have presented the
same or nearly the same definitions for Imamate.2 As
is quoted, Abu Bakr too, when denying Ansar’s3
candidate for Caliphate, adduced the tradition:
ٍ‫ﺶ‬‫ُﺮﻳ‬‫ﻗ‬ ‫ِﻦ‬‫ﻣ‬ ُ‫ﺔ‬‫ﱠ‬ِ‫ﻤ‬‫اﻷﺋ‬.
“Imams are from Quraysh.”4
Therefore, he did not differentiate between Imamate
and Caliphate either.5 The conclusion derived from
this brief discussion is that in traditions, which will be
quoted, by Imamate means Caliphate, too.
1 Sharh Tajrid, p. 399
2 For further reading see: Sharh Al-Mawaqif, 1st ed. 1419, Dar
Al-Kutub Al-’ilmiyyah, Beirut, Vol. 8, p.376
3 Ansar (helpers) is a term especially used for defining the
people of Yathrib (lately, al-Madinah) who aided and
received the Holy Prophet and his followers (Muhajirun).
4 Musnad Ahmad, vol. 3, p. 129.
5 In Sahih Al-Bukhari, kitab Al-Hudud, Bab Rajm Al-Hubla, No.
6328, Abu Bakr is quoted as saying:
ُ‫ﻳ‬ ‫ﻻ‬َ‫ﺮ‬‫ﻌ‬ُ‫ف‬‫هﺬا‬‫اﻷ‬ْ‫ﻣ‬ُ‫ﺮ‬‫إ‬ّ‫ﻻ‬ِ‫ﻬ‬‫ﻟ‬َ‫ﺤ‬‫اﻟ‬ ‫ﺬا‬‫ﱢ‬‫ﻲ‬ِ‫ﻣ‬ُ‫ﻗ‬ ‫ﻦ‬ْ‫ﻳ‬‫ﺮ‬ٍ‫ﺶ‬.
“Caliphate is not recognized except for Quraysh.”
Nearly the same tradition exists in Musnad of Ahmad
Ibn Hanbal, No. 376.

The Continuation of Imamate and the
Necessity of Recognition of Imam
Islam is undoubtedly the everlasting religion until the
Resurrection Day and never dependent upon the great
Prophet of Islam (a.s). The Holy Quran says:
‫َﺎ‬‫ﻣ‬َ‫و‬‫ﱠﺪ‬‫ﻤ‬َ‫ﺤ‬ُ‫ﻣ‬‫ﱠﺎ‬‫ﻟ‬ِ‫إ‬ٌ‫ل‬‫ُﻮ‬‫ﺳ‬َ‫ر‬ْ‫ﺪ‬َ‫ﻗ‬ْ‫ﺖ‬َ‫ﻠ‬َ‫ﺧ‬ْ‫ﻦ‬ِ‫ﻣ‬ِ‫ﻪ‬ِ‫ﻠ‬ْ‫ﺒ‬َ‫ﻗ‬ُ‫ﻞ‬ُ‫ﺳ‬‫ﱡ‬‫ﺮ‬‫اﻟ‬‫ْﻦ‬‫ﻳ‬ِ‫ﺈ‬َ‫ﻓ‬َ‫أ‬َ‫ت‬‫َﺎ‬‫ﻣ‬
ْ‫و‬َ‫أ‬َ‫ﻞ‬ِ‫ﺘ‬ُ‫ﻗ‬ْ‫ﻢ‬ُ‫ﺘ‬ْ‫ﺒ‬َ‫ﻠ‬َ‫ﻘ‬ْ‫ﻥ‬‫ا‬‫َﻰ‬‫ﻠ‬َ‫ﻋ‬ْ‫ﻢ‬ُ‫ﻜ‬ِ‫ﺏ‬‫َﺎ‬‫ﻘ‬ْ‫ﻋ‬َ‫أ‬.
“And Muhammad is no more than a messenger;
the messengers have already passed away before
him; if then he dies or is killed will you turn
back upon your heels? 2:1441”
So the continuation of Islam, as a religion, over time is
an established principle.
Defending religion, execution of Shari’ah
commandments and protecting the glory of Muslims
and Islamic territory, on the other hand, requires
leadership and commandment or else it would not be
possible. The necessity of leadership is an issue agreed
upon by all Islamic sects and branches and except for
a small group, not worthy of attention, no one has
doubted it.
Adhud al-Din Iji, a Sunni judge and scholar, in
Mawaqif says: “Muslims in the early years after the
1 The first number refers to the Surah (chapter) and the
second to the Ayah (verse).

Prophet’s demise have successively reached consensus
that an age without Imam is impossible.1
But since the method of this book is based on
quotation, an attempt is made to follow the issues in
the light of traditions quoted from the great Prophet
(a.s) by the Sunni.
The traditions can be divided into two parts:
1. Many traditions in which the terms ‘Imam,’ ‘Caliph’
and the like (in various forms) have been mentioned.
These traditions briefly prove that there are Imamate
and Caliphate, after the honorable Messenger of Allah
(a.s); such as, “ ‫َﺮ‬‫ﺸ‬َ‫ﻋ‬ ‫اﺛﻨﺎ‬ ُ‫ﺔ‬ّ‫ﻤ‬‫اﻷﺋ‬. ” (Imams are twelve in
number.) Because if there is no Imamate, it cannot be
said that Imams are twelve in number. Some traditions
of this sort will be stated.
2. Some traditions verify that an Imam exists in every
age, some of which state that one should know his
Imam and follow him and that if someone dies
without knowing and following the Imam of his age,
he dies as a pagan; i.e. he dies as apostate.
Musnad Ahmad, Vol. 3, p. 446:
‫اﷲ‬ ‫رﺳﻮل‬ ‫ﻗﺎل‬‫ﱠﻢ‬‫ﻠ‬‫وﺳ‬ ِ‫ﻪ‬‫ﻋﻠﻴ‬ ُ‫ﷲ‬‫ا‬ ‫ّﻰ‬‫ﻠ‬‫ﺻ‬:‫وﻟﻴﺴﺖ‬ ‫ﻣﺎت‬ ‫ﻣﻦ‬
‫ﺟﺎهﻠﻴﺔ‬ ‫ﻣﻴﺘﺔ‬ ‫ﻣﺎت‬ ‫ﻃﺎﻋﻪ‬ ‫ﻋﻠﻴﻪ‬.
1 Sharh Al-Mawaqif, Dar Al-kutub Al-’ilmiyyah, Beirut, 1st ed.
1419, Vol. 8, p. 377.

The Holy Prophet (a.s) has said: One who dies
without obedience (to an Imam), dies as a pagan
and disbeliever.1
Sahih Muslim, Vol. 12, p.240 (Nawawi’s
exposition):
‫اﷲ‬ ‫رﺳﻮل‬ ‫ﺳﻤﻌﺖ‬‫ﱠﻢ‬‫ﻠ‬‫وﺳ‬ ِ‫ﻪ‬‫ﻋﻠﻴ‬ ُ‫ﷲ‬‫ا‬ ‫ّﻰ‬‫ﻠ‬‫ﺻ‬‫ﻳﻘﻮل‬:‫َﻦ‬‫ﻣ‬‫و‬
‫ﺟﺎهﻠﻴﺔ‬ ‫ﻣﻴﺘﺔ‬ َ‫ت‬‫ﻣﺎ‬ ٌ‫ﺔ‬َ‫ﻌ‬‫َﻴ‬‫ﺏ‬ ‫ِﻪ‬‫ﻘ‬ُ‫ﻨ‬ُ‫ﻋ‬ ‫ﻓﻲ‬ َ‫ﺲ‬‫َﻴ‬‫ﻟ‬َ‫و‬ َ‫ت‬‫ﻣﺎ‬.
with no allegiance (to an Imam) has died as a
pagan.2
Al-Mu’jam Al-Kabir, Vol. 10, p.289:
‫اﷲ‬ ‫رﺳﻮل‬ ‫ﻗﺎل‬ِ‫ﻪ‬‫ﻋﻠﻴ‬ ُ‫ﷲ‬‫ا‬ ‫ّﻰ‬‫ﻠ‬‫ﺻ‬‫ﱠﻢ‬‫ﻠ‬‫وﺳ‬:َ‫ﺲ‬‫َﻴ‬‫ﻟ‬‫و‬ َ‫ت‬‫ﻣﺎ‬ ْ‫ﻦ‬َ‫ﻣ‬
‫ّﺔ‬‫ﻴ‬ِ‫ﻠ‬ِ‫ه‬‫ﺟﺎ‬ ٌ‫ﺔ‬َ‫ﺘ‬‫ِﻴ‬‫ﻣ‬ ُ‫ﻪ‬ُ‫ﺘ‬َ‫ﺘ‬‫ِﻴ‬‫ﻤ‬َ‫ﻓ‬ ُ‫م‬‫إﻣﺎ‬ ‫ﻋﻠﻴﻪ‬.
and has no Imam has died as a pagan.3
Sahih Muslim, Vol. 12, p. 201 (Nawawi’s
exposition):
‫اﷲ‬ ‫رﺳﻮل‬ ‫ﻗﺎل‬‫ﱠﻢ‬‫ﻠ‬‫وﺳ‬ ِ‫ﻪ‬‫ﻋﻠﻴ‬ ُ‫ﷲ‬‫ا‬ ‫ّﻰ‬‫ﻠ‬‫ﺻ‬:‫ه‬ ُ‫ل‬‫َﺰا‬‫ﻳ‬ ‫ﻻ‬‫ﺬا‬
ِ‫ن‬‫ْﻨﺎ‬‫ﺛ‬‫ا‬ ِ‫س‬‫ّﺎ‬‫ﻨ‬‫اﻟ‬ ‫ﻓﻲ‬ َ‫ﻲ‬‫َﻘ‬‫ﺏ‬ ‫ﻣﺎ‬ ٍ‫ﺶ‬‫َﻳ‬‫ﺮ‬ُ‫ﻗ‬ ‫ﻓﻲ‬ ُ‫ﺮ‬‫اﻷﻣ‬.
1 Musnad Al-Makkiyin, No. 15140 (Int’l No.)
2 Kitab Al-Imarah, Bab Wujuh Mulazimah Al-Jama’ah, No.
3441 (Int’l No.)
3 2nd ed. Ibn Taymiyah Publication.

The Holy Prophet (a.s) has said: As long as there
are at least two people (in the world), this issue
(Caliphate) remains in Quraysh.1
As is evident, this requires the continuation of
Caliphate.
Musnad Ahmad, Vol. 4, p.96:
‫اﷲ‬ ‫رﺳﻮل‬ ‫ﻗﺎل‬‫ﱠﻢ‬‫ﻠ‬‫وﺳ‬ ِ‫ﻪ‬‫ﻋﻠﻴ‬ ُ‫ﷲ‬‫ا‬ ‫ّﻰ‬‫ﻠ‬‫ﺻ‬:ِ‫ﺮ‬‫َﻴ‬‫ﻐ‬ِ‫ﺏ‬ َ‫ت‬‫ﻣﺎ‬ ْ‫ﻦ‬َ‫ﻣ‬
‫ّﺔ‬‫ﻴ‬ِ‫ﻠ‬ِ‫ه‬‫ﺟﺎ‬ ً‫ﺔ‬‫ِﻴﺘ‬‫ﻣ‬ َ‫ت‬‫ﻣﺎ‬ ٍ‫م‬‫إﻣﺎ‬.
with no Imam dies as a pagan2.
Al-Hafiz Abu Bakr Umar Ibn Abi ‘Asim Al-Sheybani,
died in 287 AH, quotes the same tradition with slight
differences not changing the meaning in ‘Kitab Al-
Sunnah’.3 The researcher of the book says about the
tradition, “It is well-documented,” as is included in
other Musnads and collections of traditions.
Mustadrak Hakim, Vol. 1,p.77:
‫اﷲ‬ ‫رﺳﻮل‬ ‫ﻗﺎل‬‫ﱠﻢ‬‫ﻠ‬‫وﺳ‬ ِ‫ﻪ‬‫ﻋﻠﻴ‬ ُ‫ﷲ‬‫ا‬ ‫ّﻰ‬‫ﻠ‬‫ﺻ‬:َ‫ﺲ‬‫َﻴ‬‫ﻟ‬‫و‬ َ‫ت‬‫ﻣﺎ‬ ‫َﻦ‬‫ﻣ‬
ٌ‫ﺔ‬‫ِﻴ‬‫ﻠ‬ِ‫ه‬‫َﺎ‬‫ﺟ‬ ٌ‫ﺔ‬َ‫ﺘ‬‫ِﻴ‬‫ﻣ‬ ُ‫ﻪ‬َ‫ﺘ‬َ‫ﺘ‬‫ِﻴ‬‫ﻣ‬ ّ‫ن‬‫ﻓﺈ‬ ٍ‫ﺔ‬َ‫ﻋ‬‫َﻤﺎ‬‫ﺟ‬ ُ‫م‬‫إﻣﺎ‬ ‫َﻴﻪ‬‫ﻠ‬َ‫ﻋ‬.
1 Kitab Al-’imarah, No. 3392; Sahih Al-Bukhari, Kitab Al-
Manaqib, No. 3240; Musnad Ahmad, Musnad Al-Mukathirin
min Al-Sahabah, No. 4600,5419 and 5847 (Int’l No.)
2 Musnad Al-Makkiyin, No. 16271 (Int’l No.)
3 3rd ed., Al-Maktab Al-Islamiyyah, Beirut, p.489

The Messenger of Allah said: One who dies and
has no Imam of the public dies as a pagan.
Hakim considers this tradition as valid.
Al-Mu’jam Al-Kabir, Vol. 12, p.336:
ً‫ﺔ‬‫ﱠ‬‫ﻴ‬ِ‫ﻠ‬ِ‫ه‬‫َﺎ‬‫ﺟ‬ ً‫ﺔ‬َ‫ﺘ‬‫ِﻴ‬‫ﻣ‬ َ‫ت‬‫ﻣﺎ‬ ٍ‫ﺔ‬َ‫ﻋ‬‫َﻤﺎ‬‫ﺟ‬ ِ‫م‬‫إﻣﺎ‬ ِ‫ﺮ‬‫َﻴ‬‫ﻏ‬ ‫ِﻦ‬‫ﻣ‬ َ‫ت‬‫ﻣﺎ‬ ْ‫ﻦ‬َ‫ﻣ‬َ‫و‬.
One who dies without an Imam of the public
dies a pagan death.
In the last two traditions, "‫ﺟﻤﺎﻋﺔ‬ ‫إﻣﺎم‬" means Imam of
the Muslim community and it is obvious that the
Prophet (a.s) means true Imam; since he certainly does
not intend an Imam who has gained his position
unlawfully. Shahab Al-Din Al-Turbashti Hanafi1 has
been quoted as saying: “The true meaning of this and
other similar traditions is to be applied to Imams who
are just, since they are the only ones who deserve to be
named Caliph.”2
As some of the following traditions state, “There is no
refuge from a government,” they do not intend to
legalize the government of oppressors and
transgressors. They do not want to say that God and
His Messenger are content with the ruling of such
people, but that human beings cannot continue to live
1 The author of Sharh Masabih Al-Sunnah of Baghawi, Al-
Mu’tamad fi Al-Mu’taqid, and so on.
2 ‘Awn Al-Ma’bud, 2nd ed., Dar Al-Kutub Al-’ilmiyyah, Vol.
11, p.245

without leadership. Hence, even difficult social
circumstances, caused by the ruling of an oppressor
government, are much better than the unbearable
consequences of confusion and anarchy. So traditions
do not prescribe oppressor and corrupt governments
at all. Accordingly, as emphasized by great Sunni
scholars too, Imam and Caliph should be just.
Al-Mu’jam Al-Kabir, Vol. 10, p.132, No. 10210:
‫اﷲ‬ ‫رﺳﻮل‬ ‫ﻗﺎل‬‫ﱠﻢ‬‫ﻠ‬‫وﺳ‬ ِ‫ﻪ‬‫ﻋﻠﻴ‬ ُ‫ﷲ‬‫ا‬ ‫ّﻰ‬‫ﻠ‬‫ﺻ‬:‫ِﻦ‬‫ﻣ‬ ِ‫س‬‫ّﺎ‬‫ﻨ‬‫ﻟﻠ‬ ‫ﱠ‬‫ﺪ‬ُ‫ﺏ‬ ‫ﻻ‬
ٍ‫ة‬َ‫ﺮ‬ِ‫ﺟ‬‫َﺎ‬‫ﻓ‬ ‫أو‬ ٍ‫ة‬‫ﱠ‬‫ﺮ‬َ‫ﺏ‬ ٍ‫ة‬َ‫ر‬‫إﻣﺎ‬.
The Holy Prophet (a.s) has said: People have no
refuge from the government; either a good or a
bad one.
Al-Sunan Al-Kubra, Vol. 8, P. 184:
َ‫ﻲ‬‫َﺿ‬‫ر‬ ً‫ﺎ‬ّ‫ﻴ‬‫َﻠ‬‫ﻋ‬ َ‫ﻊ‬ِ‫ﻤ‬َ‫ﺳ‬َ‫ن‬‫َﻘﻮﻟﻮ‬‫ﻳ‬ ً‫ﺎ‬‫ﻗﻮﻣ‬ ُ‫ﻪ‬‫َﻨ‬‫ﻋ‬ ُ‫ﷲ‬‫ا‬:ِ‫ﷲ‬ ّ‫ﻻ‬‫إ‬ َ‫ﻢ‬ْ‫ﻜ‬ُ‫ﺣ‬ ‫ﻻ‬!
‫ﻗﺎل‬:ْ‫ﻢ‬َ‫ﻌ‬َ‫ﻥ‬!‫ﷲ‬ ّ‫ﻻ‬‫إ‬ َ‫ﻢ‬ْ‫ﻜ‬ُ‫ﺣ‬ ‫ﻻ‬.‫ﱟ‬‫ﺮ‬َ‫ﺏ‬ ٍ‫ﺮ‬‫ِﻴ‬‫ﻣ‬‫أ‬ ْ‫ﻦ‬ِ‫ﻣ‬ ِ‫س‬‫ّﺎ‬‫ﻨ‬‫ِﻠ‬‫ﻟ‬ ‫ﱠ‬‫ﺪ‬ُ‫ﺏ‬ ‫ﻻ‬ ْ‫ﻦ‬ِ‫ﻜ‬‫َﻟ‬‫و‬
ُ‫ﷲ‬‫ا‬ ُ‫ﻎ‬‫ﱢ‬‫ﻠ‬‫ُﺒ‬‫ﻳ‬َ‫و‬ ُ‫ﺮ‬ِ‫ﻓ‬‫َﺎ‬‫ﻜ‬‫اﻟ‬ ِ‫ﻪ‬‫ِﻴ‬‫ﻓ‬ ُ‫ﻊ‬ِ‫ﺘ‬‫َﻤ‬‫ﺘ‬ْ‫ﺴ‬َ‫ﻳ‬َ‫و‬ ِ‫ﻦ‬ِ‫ﻣ‬ْ‫ﺆ‬ُ‫ﻤ‬‫اﻟ‬ ِ‫ﻪ‬‫ِﻴ‬‫ﻓ‬ ُ‫ﻞ‬َ‫ﻤ‬ْ‫ﻌ‬َ‫ﻳ‬ ٍ‫ﺮ‬ِ‫ﺟ‬‫ﻓﺎ‬ ْ‫و‬‫أ‬
َ‫ﻞ‬َ‫ﺟ‬َ‫ﻷ‬‫ا‬ ِ‫ﻪ‬‫ﻓﻴ‬.
Ali (a.s)—May God be content with him—heard
a group saying: “The ruling is only Allah’s.”1 He
1 The phrase “ "‫ﷲ‬ ‫اﻻ‬ ‫ﺣﻜﻢ‬ ‫ﻻ‬ is derived from the Quranic verse, “
‫إ‬ُ‫ﺤ‬‫اﻟ‬ ‫ن‬‫ﻜﻢ‬‫إ‬ّ‫ﻻ‬‫ﷲ‬ ” (Al-An’am, 57; Yusuf, 40 and 67), which the
Kharijites had set as their motto. The Commander of the
Believers (Amir al-Mu’minin) (a.s) hearing this said: “ ‫ﺣﻖ‬ ‫آﻠﻤﻪ‬
‫ﺏﺎﻃﻞ‬ ‫ﺏﻬﺎ‬ ‫ﻳﺮاد‬”: “This is a true speech used wrongly.” See Nahj

said: “This is true! Ruling is only Allah’s, but
there is no refuge from rulers, good or bad, so
that under their rule, the believer does his deeds
and the corrupt gets benefit, and Allah will
expire the appointed time.” 1
Al-Durr Al-Manthur, Vol. 4, p. 194 :
‫اﷲ‬ ‫رﺳﻮل‬ ‫ﻗﺎل‬‫ﱠﻢ‬‫ﻠ‬‫وﺳ‬ ِ‫ﻪ‬‫ﻋﻠﻴ‬ ُ‫ﷲ‬‫ا‬ ‫ّﻰ‬‫ﻠ‬‫ﺻ‬:﴿َ‫م‬ْ‫ﻮ‬َ‫ﻳ‬‫ُﻮ‬‫ﻋ‬ْ‫ﺪ‬َ‫ﻥ‬‫ﱠ‬‫ﻞ‬ُ‫آ‬
ٍ‫س‬‫َﺎ‬‫ﻥ‬ُ‫أ‬ْ‫ﻢ‬ِ‫ﻬ‬ِ‫ﻣ‬‫َﺎ‬‫ﻣ‬ِ‫ﺈ‬ِ‫ﺏ‬﴾‫ﻗﺎل‬:ِ‫ب‬‫ِﺘﺎ‬‫آ‬َ‫و‬ ْ‫ﻢ‬ِ‫ﻬ‬ِ‫ﻥ‬‫َﻣﺎ‬‫ز‬ ِ‫م‬‫ِﺈﻣﺎ‬‫ﺏ‬ ٍ‫م‬‫َﻮ‬‫ﻗ‬ ‫ﱡ‬‫ﻞ‬ُ‫آ‬ ‫َﻰ‬‫ﻋ‬‫ُﺪ‬‫ﻳ‬
ْ‫ﻢ‬ِ‫ﻬ‬‫ﱢ‬‫ﻴ‬ِ‫ﺒ‬َ‫ﻥ‬ ِ‫ﺔ‬ّ‫ﻨ‬ُ‫ﺳ‬َ‫و‬ ْ‫ﻢ‬ِ‫ﻬ‬‫ﱢ‬‫ﺏ‬َ‫ر‬.
Ibn Mardwiah has quoted Ali—May his God be
content with him—as saying that the Prophet
(a.s), when interpreting the honorable Quranic
verse: “(Remember) the day when We will call
every people with their Imam, 18:71” said: “Each
group is called with the Imam of its age, its
God’s Divine Book and its Prophet’s Sunnah
(tradition).”
Qurtubi too has quoted it from the Holy Prophet (a.s)
in his exegesis (of the Holy Quran)—Tafsir.2 He has
quoted another tradition from Ali (a.s) under this
Al-Balaghah; Sobhi Salih, Sermon No. 40 and maxim No. 198
(Editor).
1 Also, Al- Musannaf of Ibn Abi Shaybah Al-Kufi, Vol. 8,
p.735, No. 27; Ansab Al-Ashraf of Baladhiri, p. 377, No. 449.
2 Tafsir of Qurtubi, published by Mu’asisah Al-Tarikh Al-’arabi,
1405, Vol. 10, p. 297.

verse: “Their Imam” in the honorable verse means the
Imam of their age.1
Al-Musannaf, Vol. 8, p.614, No. 146:
‫ﱟ‬‫ﻲ‬ِ‫ﻠ‬َ‫ﻋ‬ ْ‫ﻦ‬َ‫ﻋ‬:ٌ‫ﺮ‬ِ‫ﺟ‬‫ﻓﺎ‬ ‫أو‬ ‫ﱞ‬‫ﺮ‬َ‫ﺏ‬ ٌ‫م‬‫إﻣﺎ‬ ّ‫ﻻ‬‫إ‬ ‫ُﻢ‬‫ﻬ‬ُ‫ﺤ‬ِ‫ﻠ‬ْ‫ﺼ‬ُ‫ﻳ‬ ‫ﻻ‬ َ‫س‬‫ّﺎ‬‫ﻨ‬‫اﻟ‬ ‫ﱠ‬‫ن‬‫وإ‬.
Ali (a.s) is quoted as saying: People are indeed
not guided, except by Imam and leader, either
good or bad.2
Kanz Al-Ummal, Vol. 5, p.779, No. 14366:
َ‫ل‬‫ﻗﺎ‬ ‫ﱟ‬‫ﻲ‬‫َﻠ‬‫ﻋ‬ ْ‫ﻦ‬َ‫ﻋ‬:َ‫ﺳ‬ َ‫ﺔ‬َ‫ﻳ‬ِ‫و‬‫ُﻌﺎ‬‫ﻣ‬ ‫ﱠ‬‫ن‬‫إ‬‫ُﻢ‬‫ﻜ‬‫َﻴ‬‫ﻠ‬َ‫ﻋ‬ ُ‫ﺮ‬َ‫ﻬ‬ْ‫ﻈ‬َ‫ﻴ‬.‫ﻗﺎﻟﻮا‬:َ‫ﻢ‬ِ‫ﻠ‬َ‫ﻓ‬
‫ﻗﺎل‬ ‫ً؟‬‫ا‬‫إذ‬ ‫ﻥﻘﺎﺗﻞ‬:ٍ‫ﺮ‬ِ‫ﺟ‬‫ﻓﺎ‬ ْ‫و‬‫أ‬ ‫ﱟ‬‫ﺮ‬َ‫ﺏ‬ ٍ‫ﺮ‬‫أﻣﻴ‬ ‫ِﻦ‬‫ﻣ‬ ِ‫س‬‫ّﺎ‬‫ﻨ‬‫ِﻠ‬‫ﻟ‬ ‫ﱠ‬‫ﺪ‬ُ‫ﺏ‬ ‫ﻻ‬.
Ali (a.s) is quoted as saying: “Mu’awiyah will
certainly dominate you.” “Why do we fight
then?” he was asked. “People have no refuge
from having a ruler, either a good or a bad one,”
he replied.
Al-Musannaf, Vol. 8, p. 741, No. 51:
َ‫ل‬‫َﺎ‬‫ﻘ‬َ‫ﻓ‬ َ‫ﺪ‬ِ‫ﺠ‬ْ‫ﺴ‬َ‫ﻤ‬‫اﻟ‬ ٌ‫ﻞ‬ُ‫ﺟ‬َ‫ر‬ َ‫ﻞ‬َ‫ﺧ‬َ‫د‬:ِ‫ﷲ‬ ّ‫ﻻ‬‫إ‬ َ‫ﻢ‬ْ‫ﻜ‬ُ‫ﺣ‬ ‫ﻻ‬.ُ‫ﺮ‬َ‫ﺧ‬‫ﺁ‬ َ‫ل‬‫ﻗﺎ‬ ‫ﱠ‬‫ﻢ‬ُ‫ﺛ‬:‫ﻻ‬
‫ﱞ‬‫ﻲ‬‫َﻠ‬‫ﻋ‬ َ‫ل‬‫َﻘﺎ‬‫ﻓ‬ ،َ‫ﻢ‬ْ‫ﻜ‬ُ‫ﺣ‬:ِ‫ﷲ‬ ّ‫ﻻ‬‫إ‬ َ‫ﻢ‬ْ‫ﻜ‬ُ‫ﺣ‬ ‫ﻻ‬﴿‫ﱠ‬‫ن‬ِ‫إ‬َ‫ﺪ‬ْ‫ﻋ‬َ‫و‬ِ‫ﻪ‬‫ﱠ‬‫ﻠ‬‫اﻟ‬‫ﱞ‬‫ﻖ‬َ‫ﺣ‬‫َﺎ‬‫ﻟ‬َ‫و‬
َ‫ﻚ‬‫ﱠ‬‫ﻨ‬‫ﱠ‬‫ﻔ‬ِ‫ﺨ‬َ‫ﺘ‬ْ‫ﺴ‬َ‫ﻳ‬َ‫ﻦ‬‫ِﻳ‬‫ﺬ‬‫ﱠ‬‫ﻟ‬‫ا‬‫َﺎ‬‫ﻟ‬َ‫ن‬‫ُﻮ‬‫ﻨ‬ِ‫ﻗ‬‫ُﻮ‬‫ﻳ‬.﴾‫َﺆﻻء؟‬‫ه‬ ُ‫ل‬‫َﻘﻮ‬‫ﻳ‬ ‫ﻣﺎ‬ َ‫ن‬‫ْرو‬‫ﺪ‬َ‫ﺗ‬ ‫َﻤﺎ‬‫ﻓ‬
َ‫ة‬َ‫ر‬‫إﻣﺎ‬ ‫ﻻ‬ ‫َﻘﻮﻟﻮن‬‫ﻳ‬!ُ‫س‬‫ّﺎ‬‫ﻨ‬‫اﻟ‬ ‫ﱡﻬﺎ‬‫ﻳ‬‫أ‬!‫ﱞ‬‫ﺮ‬َ‫ﺏ‬ ٌ‫ﺮ‬‫أﻣﻴ‬ ّ‫ﻻ‬‫إ‬ ْ‫ﻢ‬ُ‫ﻜ‬ُ‫ﺤ‬ِ‫ﻠ‬ْ‫ﺼ‬ُ‫ﻳ‬ ‫ﻻ‬
ٌ‫ﺮ‬ِ‫ﺟ‬‫ﻓﺎ‬ ْ‫و‬‫أ‬.‫ﻗﺎﻟﻮا‬:‫ِ؟‬‫ﺮ‬ِ‫ﺟ‬‫اﻟﻔﺎ‬ ُ‫ل‬‫َﺎ‬‫ﺏ‬ ‫َﻤﺎ‬‫ﻓ‬ ،ُ‫ﻩ‬‫ْﻨﺎ‬‫ﻓ‬‫َﺮ‬‫ﻋ‬ ‫َﺪ‬‫ﻘ‬َ‫ﻓ‬ ‫ﱡ‬‫ﺮ‬َ‫ﺒ‬‫اﻟ‬ ‫َﺬا‬‫ه‬
َ‫ل‬‫َﻘﺎ‬‫ﻓ‬:َ‫و‬ ‫ُﻢ‬‫ﻜ‬ُ‫ﻠ‬ُ‫ﺒ‬ُ‫ﺳ‬ ُ‫ﻦ‬َ‫ﻣ‬‫َﺄ‬‫ﺗ‬‫و‬ َ‫ﻞ‬َ‫ﺟ‬‫اﻷ‬ ُ‫ﷲ‬‫ا‬ ُ‫ﻎ‬‫ﱢ‬‫ﻠ‬َ‫ﺒ‬ُ‫ﻳ‬َ‫و‬ ِ‫ﺮ‬ِ‫ﺟ‬‫ِﻠﻔﺎ‬‫ﻟ‬ ‫ُﻤﻠﻰ‬‫ﻳ‬ُ‫م‬‫َﻘﻮ‬‫ﺗ‬
1 Ibid.
2 Dar Al-Fikr 1409.

ِ‫ﻒ‬‫ِﻴ‬‫ﻌ‬‫ﱠ‬‫ﻀ‬‫ِﻠ‬‫ﻟ‬ ُ‫ﺬ‬َ‫ﺧ‬‫ُﺆ‬‫ﻳ‬َ‫و‬ ‫ُﻢ‬‫آ‬‫ﱠ‬‫و‬ُ‫ﺪ‬َ‫ﻋ‬ ُ‫ﺪ‬ِ‫ه‬‫ُﺠﺎ‬‫ﻳ‬َ‫و‬ ‫ُﻢ‬‫ﻜ‬ُ‫ﺌ‬‫َﻴ‬‫ﻓ‬ ‫ْﺒﻰ‬‫ﺠ‬ُ‫ﻳ‬َ‫و‬ ‫ُﻢ‬‫ﻜ‬ُ‫ﻗ‬‫ْﻮا‬‫ﺳ‬‫أ‬
ْ‫ﻢ‬ُ‫ﻜ‬ْ‫ﻨ‬ِ‫ﻣ‬ ِ‫ﺪ‬‫ِﻳ‬‫ﺪ‬‫ﱠ‬‫ﺸ‬‫اﻟ‬ َ‫ﻦ‬ِ‫ﻣ‬.
A man entered the mosque and said: “Ruling is
only Allah’s.” Another one came and repeated
the same thing. Ali (a.s) said: “Ruling is only
Allah’s.” Then he recited the Quranic verse:
“Surely the promise of Allah is true, and let not
those who have no certainty hold you in light
estimation. 30:60” He then added: “You do not
know what they are saying. They say there is no
ruling and government. O People! You are not
guided except by a ruler, either good or bad.”
His companions said: “We have thus realized
the merits of a good ruler! Now, tell us about a
bad one’s.” Ali (a.s) said: “The corrupt are given
respite and God will expire the appointed time.
Your roads become safe and your markets
loaded. The fees are collected and the foes
fought. The rights of the oppressed are obtained
from the oppressor.”1
Imams are twelve in number and all from
Quraysh
1 Also in Kanz Al-Ummal, Vol. 5, p. 751, No.14286. In Nahj Al-
Balaghah, nearly the same meaning is given. (Sobhi, sermon
40)

Having proved Imamate and its continuation over
time, we now turn to other traditions, which state,
“Imams are twelve in number and are all from
Quraysh.”
Ibn Hajar in his book ‘Al-Sawa’iq Al-Muhriqah’—
written for proving Caliphate of the three Caliphs and
rejecting Shia—after bringing a tradition says, “All
Sunni scholars accept the validity of this tradition.”1
Apart from other traditions about Imamate and
Caliphate, this group of traditions per se, can prove
not only the invalidity of other Islamic branches and
sects except Twelver Shia, but also the validity and
soundness of Twelver Shia, since none of the Islamic
branches conclusively believe in the Twelve Imams.
Especially with regard to traditions stipulating the
presence of an Imam in every age this can be proved,
for no Islamic branch or sect believe in Twelve Imams
over ages in a way that the earth is never deprived of
one of them. In fact, this honor is only given to
Twelver Shia to believe in Twelve Imams, the first of
whom is Imam Ali (a.s) and the last one Mahdi (a.s),
the true and chosen Imam, who is still alive, but
passing by his occultation period.
So certain and frequent traditions including “The
Imams are twelve in number,” added to those proving
the continuation of Imamate in all ages, provide
1 Al-Sawa’iq Al-Muhriqah, p. 11

sufficient evidence to reject all branches of Islam save
Twelver Shia. These two groups of traditions prove
the legitimacy of the Twelver Shia too, because it is
supposed that one can get the truth of Imamate by
doing research, for according to traditions dying as a
believer requires knowing the Imam of age and
leaving this world as a believer is undoubtedly
possible.1
1 God, the Exalted, states:
‫َﺎ‬‫ﻟ‬َ‫و‬‫ﱠ‬‫ﻦ‬ُ‫ﺗ‬‫ُﻮ‬‫ﻤ‬َ‫ﺗ‬‫ﱠﺎ‬‫ﻟ‬ِ‫إ‬ْ‫ﻢ‬ُ‫ﺘ‬ْ‫ﻥ‬َ‫أ‬َ‫و‬َ‫ن‬‫ُﻮ‬‫ﻤ‬ِ‫ﻠ‬ْ‫ﺴ‬ُ‫ﻣ‬.
And do not die unless you are Muslims. 2:102.
God does not ask or order His servants to do something
impossible. He also does not give an order which is not
enforceable, since it would be nonsense, and nonsense is rare
for the All-knowing.
Also, various traditions state:
َ‫ﺳ‬َ‫ﺘ‬ْ‫ﻔ‬َ‫ﺘ‬ِ‫ﺮ‬ُ‫ق‬ُ‫أ‬ّ‫ﻣ‬‫ﺘﻲ‬‫إ‬‫ﻟ‬‫ﻰ‬َ‫ﺛ‬ٍ‫ث‬‫ﻼ‬–ِ‫ﻦ‬‫َﻴ‬‫ﺘ‬َ‫ﻨ‬ْ‫ﺛ‬‫ا‬ ‫أو‬-َ‫و‬َ‫ﺳ‬ْ‫ﺒ‬َ‫ﻦ‬‫ﻌﻴ‬ِ‫ﻓ‬ْ‫ﺮ‬َ‫ﻗ‬ً‫ﺔ‬ُ‫آ‬‫ﱡ‬‫ﻠ‬ِ‫ﻓ‬ ‫ﻬﺎ‬‫ﻲ‬
ّ‫ﻨ‬‫اﻟ‬ِ‫ر‬‫ﺎ‬‫إ‬ّ‫ﻻ‬َ‫و‬ِ‫ﺣ‬‫ا‬َ‫ﺪ‬ً‫ة‬.
My nation will soon be divided into seventy three
groups—or seventy two according to other traditions—
all of which will be placed in Hell save one group.
These prove the existence of one saved group, too. On the
other hand, since all the groups and sects, except the one
believing in Twelve Imams are invalid, the one saved group is
probably the Twelver Shia.
Some traditions state that the majority group is the saved one.
Regardless of the weak documentation, these are in contrast
with some other traditions and the Quranic Verses.
Furthermore, the majority cannot be the criterion for truth.
Two groups such as the Hanafite and the Malikite, or the
proponents of compulsion or free will, may be the same with

So knowing the Imam of age from among these Imams
is possible, otherwise one cannot die as a believer and
Muslim. Since no Islamic branch or sect save Twelver
Shia believe in the Twelve Imams, one of which to be
the Imam of a certain age, it becomes clear that only
belief in this branch of Islam is belief in truth and
leads to salvation.
regard to number, but none can be the majority. How is it
possible to know the truth in this case? So, considering this
tradition as valid, the majority should probably be the one,
which is true.
Shaykh Saduq—May God bless him—in his book entitled Man
La Yahzaruhu Al-Faqih, Vol. 1, p. 376, quotes the Holy Prophet
(a.s) as saying:
ُ‫ﻤ‬‫اﻟ‬ِ‫ﻣ‬‫ﺆ‬ُ‫ﻦ‬َ‫و‬َ‫ﺪ‬‫ﺣ‬ُ‫ﻩ‬ُ‫ﺣ‬‫ﱠ‬‫ﺠ‬ٌ‫ﺔ‬َ‫و‬ُ‫ﻤ‬‫اﻟ‬ِ‫ﻣ‬‫ﺆ‬ُ‫ﻦ‬َ‫و‬َ‫ﺪ‬‫ﺣ‬ُ‫ﻩ‬َ‫ﺟ‬َ‫ﻋ‬‫ﻤﺎ‬ٌ‫ﺔ‬.
A believer alone is proof (hujjah) and the majority.
God, the Exalted, says about Prophet Ibrahim (Abraham):
‫ﱠ‬‫ن‬ِ‫إ‬َ‫ﻢ‬‫ِﻴ‬‫ه‬‫َا‬‫ﺮ‬ْ‫ﺏ‬ِ‫إ‬َ‫ن‬‫َﺎ‬‫آ‬ً‫ﺔ‬‫ﱠ‬‫ﻣ‬ُ‫أ‬‫ًﺎ‬‫ﺘ‬ِ‫ﻥ‬‫َﺎ‬‫ﻗ‬ِ‫ﻪ‬‫ﱠ‬‫ﻠ‬ِ‫ﻟ‬.
Surely Ibrahim was an exemplar (ummah—nation),
obedient to Allah.
In his exegesis of verse 128 of chapter (Surah) Baqarah,
Qurtubi gives the meaning of majority for ‘ummah’ (nation),
saying that ummah can be one person in case he is followed in
good deeds. The same meaning is true of God’s statement
about Ibrahim (stated above). See Qurtubi Exegesis (Tafsir),
2nd ed., Dar Al-Sha’b 1372, Vol. 2, p.127.
The Holy Prophet (a.s) said about Zayd Ibn ‘Amr Ibn Nufayl,
“He will be raised as a nation per se.” (Mustadrak Hakim, Vol.
4, p. 438) There are also other traditions, which make the
identification of the saved group possible.

Exactly for the same reason, Sunni scholars have faced
an unusual confusion in explaining and interpreting
traditions including “The Imams are twelve in
number,” not being able to find a true meaning for
them, to the extent that Ibn Hajar in Fat’h Al-Bari
quotes Muhallab as saying, “I found no one
completely sure of a definite meaning for this
tradition.”1 Nearly the same confusion is expressed by
Ibn Al-Jawzi in Kashf Al-Mushkil. In short, one scholar
rejects the second and considers him as ignorant; a
third one sees both of them as going astray and so on
and so forth.
Interestingly, these traditions appear in the books
written before the completion of the number of Imams,
too. Not only does this confirm the Imamate of the
Twelve Imams, but also it is a clear miracle of the
Holy Prophet. Some traditions are mentioned
hereinafter:
Sahih Al-Bukhari, Vol. 4.p. 168:
ّ‫ﻲ‬‫اﻟﻨﺒ‬ ُ‫ﺖ‬‫ﺳﻤﻌ‬‫ﱠﻢ‬‫ﻠ‬‫وﺳ‬ ِ‫ﻪ‬‫ﻋﻠﻴ‬ ُ‫ﷲ‬‫ا‬ ‫ّﻰ‬‫ﻠ‬‫ﺻ‬‫ﻳﻘﻮل‬:‫ْﻨﺎ‬‫ﺛ‬‫ا‬ ُ‫ن‬‫َﻜﻮ‬‫ﻳ‬
‫ﻗﺎل‬ ‫ّﻪ‬‫ﻥ‬‫إ‬ ‫أﺏﻲ‬ ‫ﻓﻘﺎل‬ ،‫ْﻬﺎ‬‫ﻌ‬َ‫ﻤ‬ْ‫ﺳ‬‫أ‬ ‫ﻟﻢ‬ ً‫ﺔ‬َ‫ﻤ‬‫َﻠ‬‫آ‬ َ‫ل‬‫ﻓﻘﺎ‬ ،ً‫ا‬‫أﻣﻴﺮ‬ َ‫ﺮ‬‫َﺸ‬‫ﻋ‬:
ٍ‫ﺶ‬‫ُﺮﻳ‬‫ﻗ‬ ‫ِﻦ‬‫ﻣ‬ ‫ُﻢ‬‫ﻬ‬‫ﱡ‬‫ﻠ‬ُ‫آ‬.
Jabir says: I heard the Prophet (a.s) saying:
“There will be twelve leaders and Caliphs.”
Then he added something I could not hear. My
1 Fat’h al-Bari fi Sharh Sahih Al-Bukhari, 2nd ed., Dar Al-Ma’arif,
Beirut, Vol. 13, p. 183

father said that the Prophet said: “All of them
are from Quraysh.”1
Sahih Muslim, Vol. 6, p. 3:
‫اﻟﻨﺒﻲ‬ ‫ﻗﺎل‬‫ﱠﻢ‬‫ﻠ‬‫وﺳ‬ ِ‫ﻪ‬‫ﻋﻠﻴ‬ ُ‫ﷲ‬‫ا‬ ‫ّﻰ‬‫ﻠ‬‫ﺻ‬:‫ﻻ‬ َ‫ﺮ‬ْ‫ﻣ‬‫اﻷ‬ ‫هﺬا‬ ‫ﱠ‬‫ن‬‫إ‬
ً‫ﺔ‬َ‫ﻔ‬‫َﻠﻴ‬‫ﺧ‬ َ‫ﺮ‬َ‫ﺸ‬َ‫ﻋ‬ ‫اﺛﻨﺎ‬ ‫ﻓﻴﻬﻢ‬ ‫َﻤﻀﻲ‬‫ﻳ‬ ّ‫ﻰ‬‫َﺘ‬‫ﺣ‬ ‫َﻀﻲ‬‫ﻘ‬ْ‫ﻨ‬َ‫ﻳ‬.‫ﻗﺎل‬:‫ﺗﻜﻠﻢ‬ ‫ﺛﻢ‬
‫ﻷ‬ ُ‫ﺖ‬‫ﻓﻘﻠ‬ ،ّ‫ﻲ‬‫ﻋﻠ‬ َ‫ﻲ‬ِ‫ﻔ‬‫ﺧ‬ ‫ﺏﻜﻼم‬‫ﺏﻲ‬:‫ﻗﺎل‬ ‫ﻗﺎل؟‬ ‫ﻣﺎ‬:‫ِﻦ‬‫ﻣ‬ ‫ُﻢ‬‫ﻬ‬‫ﱡ‬‫ﻠ‬ُ‫آ‬
ٍ‫ﺶ‬ْ‫ﻳ‬َ‫ﺮ‬ُ‫ﻗ‬.
Jabir narrates: My father and I went to the
Prophet (a.s). We heard him saying: “This issue
(Caliphate) will not be completed until twelve
Caliphs come.” Then he added something I did
not get. I asked my father what the Prophet had
said. He said: “All are from Quraysh.”2
Sahih Muslim, Vol. 6, p.4 (Nawawi’s exposition):
1 Egypt 1351,Kitab Al-’Ahkam, No. 6682, Sahih Muslim, Kitab
Al-’Imarah, No. 3393, 3394, 3395, 3396 and 3397; Sunan Al-
Tarmadhi, Kitab Al-Fitan, No. 2149; Sunan Abi-Dawud, Kitab
Al- Mahdi, No.3731 and 3732; Musnad Ahmad, Musnad Al-
Basriyyin, No. 19875, 19901, 19920, 19963, 20017, 20019, 20032
and 20125 (Int’l No.)
2 Egypt, 1334, Kitab Al-’Imarah, No. 3393 (Int’l No.)

‫اﷲ‬ ‫رﺳﻮل‬ ُ‫ﺖ‬‫ﺳﻤﻌ‬‫ﱠﻢ‬‫ﻠ‬‫وﺳ‬ ِ‫ﻪ‬‫ﻋﻠﻴ‬ ُ‫ﷲ‬‫ا‬ ‫ّﻰ‬‫ﻠ‬‫ﺻ‬‫ﻳﻘﻮل‬:ُ‫ل‬‫َﺰا‬‫ﻳ‬ ‫ﻻ‬
َ‫ﺮ‬َ‫ﺸ‬َ‫ﻋ‬ ‫ْﻨﺎ‬‫ﺛ‬‫ا‬ ‫ُﻢ‬‫ﻜ‬‫َﻠﻴ‬‫ﻋ‬ َ‫ن‬‫َﻜﻮ‬‫ﻳ‬ ‫أو‬ ُ‫ﺔ‬َ‫ﻋ‬‫ّﺎ‬‫ﺴ‬‫اﻟ‬ َ‫م‬‫َﻘﻮ‬‫ﺗ‬ ّ‫ﻰ‬‫ﺣﺘ‬ ً‫ﺎ‬‫ِﻤ‬‫ﺋ‬‫ﻗﺎ‬ ‫ّﻳﻦ‬‫ﺪ‬‫اﻟ‬
‫ُﺮ‬‫ﻗ‬ ‫ِﻦ‬‫ﻣ‬ ‫ُﻢ‬‫ﻬ‬‫ﱡ‬‫ﻠ‬ُ‫آ‬ ً‫ﺔ‬َ‫ﻔ‬‫َﻠﻴ‬‫ﺧ‬ٍ‫ﺶ‬‫ﻳ‬.
The Holy Prophet (a.s) has said: The religion
(Islam) remains established until twelve Caliphs,
all of whom from Quraysh, rule over you.1
Again the same tradition is quoted in “Sahih Muslim”
in different words.
‫ا‬ ‫رﺳﻮل‬ ُ‫ﺖ‬‫ﺳﻤﻌ‬‫ﷲ‬‫ﱠﻢ‬‫ﻠ‬‫وﺳ‬ ِ‫ﻪ‬‫ﻋﻠﻴ‬ ُ‫ﷲ‬‫ا‬ ‫ّﻰ‬‫ﻠ‬‫ﺻ‬‫ﻳﻘﻮل‬:ُ‫ل‬‫َﺰا‬‫ﻳ‬ ‫ﻻ‬
ً‫ﺔ‬َ‫ﻔ‬‫َﻠﻴ‬‫ﺧ‬ َ‫ﺮ‬‫َﺸ‬‫ﻋ‬ ‫َﻲ‬‫ﻨ‬‫اﺛ‬ ‫إﻟﻰ‬ ً‫ا‬‫َﺰﻳﺰ‬‫ﻋ‬ ُ‫م‬‫اﻹﺳﻼ‬.‫ﻟﻢ‬ ً‫ﺔ‬َ‫ﻤ‬‫َﻠ‬‫آ‬ َ‫ل‬‫ﻗﺎ‬ ّ‫ﻢ‬‫ﺛ‬
‫ﻷﺏﻲ‬ ُ‫ﺖ‬‫ُﻠ‬‫ﻘ‬‫ﻓ‬ ،‫ْﻬﺎ‬‫ﻤ‬َ‫ﻬ‬ْ‫ﻓ‬‫أ‬:َ‫ل‬‫َﻘﺎ‬‫ﻓ‬ ‫ﻗﺎل؟‬ ‫ﻣﺎ‬:ٍ‫ﺶ‬‫ُﺮﻳ‬‫ﻗ‬ ‫ِﻦ‬‫ﻣ‬ ‫ُﻢ‬‫ﻬ‬‫ﱡ‬‫ﻠ‬ُ‫آ‬.
Jabir narrates: I heared the great Prophet (a.s)
saying: “Islam will always remain mighty until
twelve Imams come.” Then he said something I
did not understand. I asked my father: “What
did he say?” He replied: “All are from Quraysh.”
Sahih Al-Tirmidhi, Vol 2, p. 45 :
‫اﷲ‬ ‫رﺳﻮل‬ ‫ﻗﺎل‬‫ﱠﻢ‬‫ﻠ‬‫وﺳ‬ ِ‫ﻪ‬‫ﻋﻠﻴ‬ ُ‫ﷲ‬‫ا‬ ‫ّﻰ‬‫ﻠ‬‫ﺻ‬:‫ِي‬‫ﺪ‬‫َﻌ‬‫ﺏ‬ ‫ِﻦ‬‫ﻣ‬ ُ‫ن‬‫َﻜﻮ‬‫ﻳ‬
‫أﻣﻴﺮ‬ َ‫ﺮ‬‫َﺸ‬‫ﻋ‬ ‫ْﻨﺎ‬‫ﺛ‬‫ا‬ً‫ا‬.‫اﻟﺬي‬ ُ‫ﺖ‬ْ‫ﻟ‬َ‫ﺄ‬‫ﻓﺴ‬ ،‫ْﻪ‬‫ﻤ‬َ‫ﻬ‬‫أﻓ‬ ‫ﻟﻢ‬ ٍ‫ء‬‫ِﺸﻲ‬‫ﺏ‬ ‫ّﻢ‬‫ﻠ‬َ‫ﻜ‬َ‫ﺗ‬ ّ‫ﻢ‬‫ﺛ‬
‫ﻓﻘﺎل‬ ‫َﻠﻴﻨﻲ‬‫ﻳ‬:ٍ‫ﺶ‬ْ‫ﻳ‬‫ُﺮ‬‫ﻗ‬ ‫ِﻦ‬‫ﻣ‬ ‫ُﻢ‬‫ﻬ‬ّ‫ﻠ‬ُ‫آ‬.
Jabir says that the Prophet (a.s) said: “There will
be Twelve Imams and leaders after me.” Then he
1 Kitab Al-’Imarah, No. 3398 (Int’l No.)

said something I did not get. I asked the person
beside me about it. He said: “All of them are
from Quraysh.”1
Tirmidhi writes after this tradition, “This is a fine and
true tradition which is narrated from Jabir in different
chains.”2
‫اﻟﻨﺒﻲ‬ ُ‫ﺖ‬‫ﺳﻤﻌ‬‫ﱠﻢ‬‫ﻠ‬‫وﺳ‬ ِ‫ﻪ‬‫ﻋﻠﻴ‬ ُ‫ﷲ‬‫ا‬ ‫ّﻰ‬‫ﻠ‬‫ﺻ‬‫ﻳﻘﻮل‬:‫ِﻩ‬‫ﺬ‬‫ِﻬ‬‫ﻟ‬ ُ‫ن‬‫ﻳﻜﻮ‬
ِ‫ﺔ‬‫ﱠ‬‫ﻣ‬‫اﻷ‬ً‫ﺔ‬‫َﻠﻴﻔ‬‫ﺧ‬ ‫َﺮ‬‫ﺸ‬َ‫ﻋ‬ ‫ْﻨﺎ‬‫ﺛ‬‫ا‬.
The Holy Prophet (a.s) said: There are twelve
Caliphs for this nation.3
Some reckon that Ahmad Ibn Hanbal in Musnad have
quoted traditions about this issue in thirty four
different tradition chains from Jabir.
Sahih Abu Dawud, vol. 2, p. 309:
1 New Delhi 1342, No. 2149, (Int’l No.)
2 The same thing is quoted from Jabir in Sahih Abu Dawud,
Vol. 2, Matba’a (press) Taziyah, Egypt. Kitab Al-Manaqib,
p.207, No.3731 (Int’l No)
3 Matba’a Miymaniyyah, Egypt 1313, Musnad Al-Basriyyin,
No. 19944 (Int’l No.)

ً‫ﺔ‬َ‫ﻔ‬‫َﻠﻴ‬‫ﺧ‬ َ‫ﺮ‬‫َﺸ‬‫ﻋ‬ ‫َﻲ‬‫ﻨ‬‫اﺛ‬ ‫إﻟﻰ‬ ً‫ا‬‫َﺰﻳﺰ‬‫ﻋ‬ ُ‫ﻦ‬‫ّﻳ‬‫ﺪ‬‫اﻟ‬ ‫هﺬا‬ ُ‫ل‬‫َﺰا‬‫ﻳ‬ ‫ﻻ‬.‫ﻗﺎل‬:
ً‫ﺔ‬ّ‫ﻴ‬‫ﺧﻔ‬ ً‫ﺔ‬‫آﻠﻤ‬ َ‫ل‬‫ﻗﺎ‬ ّ‫ﻢ‬ُ‫ﺛ‬ ‫ّﻮا‬‫ﺠ‬َ‫ﺿ‬‫و‬ ُ‫س‬‫ّﺎ‬‫ﻨ‬‫اﻟ‬ ‫ﱠﺮ‬‫ﺒ‬َ‫ﻜ‬َ‫ﻓ‬.‫ﻷﺏﻲ‬ ُ‫ﺖ‬‫ُﻠ‬‫ﻗ‬:‫ﻳﺎ‬
‫ﻗﺎل‬ ‫َ؟‬‫ل‬‫ﻗﺎ‬ ‫ﻣﺎ‬ ‫أﺏﻪ؛‬:ٍ‫ﺶ‬‫ُﺮﻳ‬‫ﻗ‬ ‫ِﻦ‬‫ﻣ‬ ‫ُﻢ‬‫ﻬ‬‫ﱡ‬‫ﻠ‬ُ‫آ‬.
“This religion will always be mighty until
Twelve Imams come.” Hearing this, people
glorified Allah with ‘Allahu Akbar’ (God is
Great) and cried harshly.1 Then he said
something in a soft voice. I asked my father:
“What did he say?” “They are all from
Quraysh,” he replied.2
Hakim Nayshapuri narrates this tradition with a
document different from those previously mentioned.
Mustadrak Ala Al-Sahihayn, Vol. 3, p. 618:
‫اﻟﻨﺒﻲ‬ ‫ﻗﺎل‬‫ﱠﻢ‬‫ﻠ‬‫وﺳ‬ ِ‫ﻪ‬ِ‫ﻟ‬‫وﺁ‬ ِ‫ﻪ‬‫ﻋﻠﻴ‬ ُ‫ﷲ‬‫ا‬ ‫ّﻰ‬‫ﻠ‬‫ﺻ‬:‫ّﺘﻲ‬‫ﻣ‬‫أ‬ ُ‫ﺮ‬‫أﻣ‬ ُ‫ل‬‫َﺰا‬‫ﻳ‬ ‫ﻻ‬
ً‫ﺔ‬َ‫ﻔ‬‫َﻠﻴ‬‫ﺧ‬ َ‫ﺮ‬‫َﺸ‬‫ﻋ‬ ‫اﺛﻨﺎ‬ ‫َﻤﻀﻲ‬‫ﻳ‬ ّ‫ﻰ‬‫ﺣﺘ‬ ً‫ﺎ‬‫ﻣﺎﺿﻴ‬.َ‫ﺾ‬ّ‫ﻔ‬‫وﺧ‬ َ‫ل‬‫ﻗﺎ‬ ّ‫ﻢ‬ُ‫ﺛ‬
‫أﻣﺎﻣﻲ‬ َ‫ن‬‫وآﺎ‬ ‫ّﻲ‬‫ﻤ‬َ‫ﻌ‬‫ﻟ‬ ُ‫ﺖ‬‫ُﻠ‬‫ﻘ‬‫ﻓ‬ ،‫َﻪ‬‫ﺗ‬‫ﺻﻮ‬ ‫ﺏﻬﺎ‬:‫ّ؟‬‫ﻢ‬‫ﻋ‬ ‫ﻳﺎ‬ ‫ﻗﺎل‬ ‫ﻣﺎ‬
‫ﻗﺎل‬:ٍ‫ﺶ‬‫ُﺮﻳ‬‫ﻗ‬ ‫ِﻦ‬‫ﻣ‬ ‫ُﻢ‬‫ﻬ‬ّ‫ﻠ‬ُ‫آ‬ ،ّ‫ﻲ‬‫ُﻨ‬‫ﺏ‬ ‫ﻳﺎ‬ ،َ‫ل‬‫ﻗﺎ‬.
Awn quotes his father Abu Juhayfah as saying:
My uncle and I were with the Holy Prophet,
1 Maybe the meaning of “ ّ‫ﻜ‬‫ﻓ‬ّ‫ﻨ‬‫اﻟ‬ ‫ﺒﺮ‬ُ‫س‬‫ﺎ‬‫و‬‫ﺿﺠﻮا‬ ” is that people found
the issue of Imamah and its conclusiveness to twelve persons
great and also strange, so they cried. This is infact part of
what the honorable verse implies:
ُ‫ﻪ‬‫ﱠ‬‫ﻠ‬‫َاﻟ‬‫و‬َ‫ﻚ‬ُ‫ﻤ‬ِ‫ﺼ‬ْ‫ﻌ‬َ‫ﻳ‬ْ‫ﻦ‬ِ‫ﻣ‬ِ‫س‬‫ﱠﺎ‬‫ﻨ‬‫اﻟ‬.
Allah will protect you from the people. 5:67.
2 1st ed., Dar Al-Fikr 1410.

when he said: “The affairs of my nation passes
until twelve Caliphs come.” Then he lowered his
voice. I asked my uncle who was sitting in the
front about what the Prophet (a.s) had said. He
answered: “O’ my son! The Prophet (a.s) said
that they would all be from Quraysh.”1
Nur Al-Din Haythami, in Majma’ al-Zawa’id,2 after this
tradition adds, “Tabarani, in Al-Mu’jam Al-Awsat and
Al-Mu’jam Al-Kabir, and Bazzaz have quoted this
tradition; and the chain of Tabarani is the same as
quoted in books of Sahih.”
…‫اﷲ‬ َ‫ل‬‫َﺳﻮ‬‫ر‬ ‫ْﻨﺎ‬‫ﻟ‬‫ﺳﺄ‬ ‫َﻘﺪ‬‫ﻟ‬َ‫و‬‫ﱠﻢ‬‫ﻠ‬‫وﺳ‬ ِ‫ﻪ‬‫ﻋﻠﻴ‬ ُ‫ﷲ‬‫ا‬ ‫ّﻰ‬‫ﻠ‬‫ﺻ‬َ‫ل‬‫ﻓﻘﺎ‬:
‫إﺳﺮاﺋﻴﻞ‬ ‫ﺏﻨﻲ‬ ‫َﺒﺎء‬‫ﻘ‬ُ‫ﻥ‬ ِ‫ة‬ّ‫ﺪ‬ِ‫ﻌ‬َ‫آ‬ َ‫ﺮ‬‫َﺸ‬‫ﻋ‬ ‫اﺛﻨﺎ‬.
Masruq says: We were sitting with Abdullah Ibn
Mas’ud, learning Quran from him. Someone
asked him, “Did you ask the Prophet (a.s) how
many Caliphs would rule this nation?” Ibn
Mas’ud replied: “We surely asked the
Messenger of Allah this question and he replied:
‘Twelve; like the number of the Israelites’
Chieftains.’”3
1 Hiydar Abad Press, 1334.
2 Vol. 5, p. 190
3 Musnad Al-Mukathirin min Al-Sahabah, No.3593 and 3665
(Int’l No.) 2nd ed., Dar Al- Ma’rifah, Vol. 13, p. 182

Ibn Hajar in Fat’h Al-Bari considers Ahmad’s quotation
from Ibn Mas’ud as fine documentation.
Al-Mu’jam Al-Kabir of Tabarani, Vol. 2,p. 196:
…‫اﻟﻨﺒﻲ‬‫ﱠﻢ‬‫ﻠ‬‫وﺳ‬ ِ‫ﻪ‬‫ﻋﻠﻴ‬ ُ‫ﷲ‬‫ا‬ ‫ّﻰ‬‫ﻠ‬‫ﺻ‬‫ﻗﺎل‬:‫اﻷﻣﺔ‬ ‫ِﻬﺬﻩ‬‫ﻟ‬ ُ‫ن‬‫ﻳﻜﻮ‬
‫َﻟﻬﻢ‬‫ﺬ‬َ‫ﺧ‬ ‫َﻦ‬‫ﻣ‬ ‫ُﻢ‬‫ه‬ّ‫ﺮ‬ُ‫ﻀ‬َ‫ﻳ‬ ‫ﻻ‬ ً‫ﺎ‬‫ّﻤ‬‫ﻴ‬َ‫ﻗ‬ َ‫ﺮ‬‫ﻋﺸ‬ ‫اﺛﻨﺎ‬.‫اﷲ‬ ُ‫ل‬‫َﺳﻮ‬‫ر‬ َ‫ﺲ‬‫َﻤ‬‫ه‬‫و‬
‫ﱠﻢ‬‫ﻠ‬‫وﺳ‬ ِ‫ﻪ‬‫ﻋﻠﻴ‬ ُ‫ﷲ‬‫ا‬ ‫ّﻰ‬‫ﻠ‬‫ﺻ‬‫ﻷﺏﻲ‬ ُ‫ﺖ‬‫ﻓﻘﻠ‬ ،‫ْﻬﺎ‬‫ﻌ‬َ‫ﻤ‬‫أﺳ‬ ‫ﻟﻢ‬ ٍ‫ﺔ‬‫ﺏﻜﻠﻤ‬:
‫اﷲ‬ ُ‫ل‬‫َﺳﻮ‬‫ر‬ ‫ِﻬﺎ‬‫ﺏ‬ ‫َﻤﺲ‬‫ه‬ ‫ّﺘﻲ‬‫ﻟ‬‫ا‬ ُ‫ﺔ‬َ‫ﻤ‬‫َﻠ‬‫ﻜ‬‫اﻟ‬‫ﱠﻢ‬‫ﻠ‬‫وﺳ‬ ِ‫ﻪ‬‫ﻋﻠﻴ‬ ُ‫ﷲ‬‫ا‬ ‫ّﻰ‬‫ﻠ‬‫ﺻ‬‫؟‬
‫َﻘﺎل‬‫ﻓ‬:‫ِﻦ‬‫ﻣ‬ ‫ُﻢ‬‫ﻬ‬ّ‫ﻠ‬ُ‫آ‬ٍ‫ﺶ‬‫ُﺮﻳ‬‫ﻗ‬.
Jabir says: My father and I were before the
Prophet (a.s) when he said: “Rulers and Caliphs
of this nation will be twelve in number. They
will suffer no harm in case people stop helping
them,”1 and added something I did not hear. I
asked my father about it, “The Prophet said:
They are all from Quraysh,” he replied.2
Al- Mu’jam Al-Kabir, Vol. 2, p.256:
‫اﷲ‬ ‫رﺳﻮل‬ ‫ﺳﻤﻌﺖ‬‫ﱠﻢ‬‫ﻠ‬‫وﺳ‬ ِ‫ﻪ‬‫ﻋﻠﻴ‬ ُ‫ﷲ‬‫ا‬ ‫ّﻰ‬‫ﻠ‬‫ﺻ‬‫ﻳﻘﻮل‬:‫إﺛﻨﺎ‬
‫ُﻢ‬‫ه‬‫َا‬‫د‬‫َﺎ‬‫ﻋ‬ ‫َﻦ‬‫ﻣ‬ ُ‫ة‬َ‫و‬‫َﺪا‬‫ﻋ‬ ‫ُﻢ‬‫ه‬ّ‫ﺮ‬ُ‫ﻀ‬َ‫ﻳ‬ ‫ﻻ‬ ٍ‫ﺶ‬‫َﻳ‬‫ﺮ‬ُ‫ﻗ‬ ‫ِﻦ‬‫ﻣ‬ ً‫ﺎ‬‫ّﻤ‬‫ﻴ‬َ‫ﻗ‬ َ‫ﺮ‬‫َﺸ‬‫ﻋ‬.
‫ﻗﺎل‬:َ‫ﻤ‬ُ‫ﻌ‬‫ﺏ‬ ‫أﻥﺎ‬ ‫ﻓﺈذا‬ ‫َﻠﻔﻲ‬‫ﺧ‬ ‫ﱡ‬‫ﺖ‬َ‫ﻔ‬َ‫ﺘ‬‫ﻓﺎﻟ‬‫اﷲ‬ ‫رﺿﻲ‬ ،‫ّﺎب‬‫ﻄ‬َ‫ﺨ‬‫اﻟ‬ ِ‫ﻦ‬‫ﺏ‬ َ‫ﺮ‬
ُ‫ﺖ‬ْ‫ﻌ‬ِ‫ﻤ‬‫ﺳ‬ ‫آﻤﺎ‬ ‫اﻟﺤﺪﻳﺚ‬ َ‫ﻲ‬‫ﻟ‬ ‫َﺘﻮا‬‫ﺒ‬‫ﻓﺄﺛ‬ ‫ُﻥﺎس؛‬‫أ‬ ‫ﻓﻲ‬ ‫وأﺏﻲ‬ ،‫ﻋﻨﻪ‬.
Jabir says: I heared the Prophet (a.s) delivering
sermon and saying: “There will be twelve
1 That is, it does not decrease the dignity of Imams, either
people help them or not.
2 2nd ed., Maktabah Ibn Taymiyah.

guardians from Quraysh the enmity of whose
enemies will not harm them.” I turned back and
saw ‘Umar and my father among the people;
they confirmed the tradition as I heard it.1
As is emphasized in this tradition too, it is a reality
that the Imams should be these twelve people, though
superficially, government and power might not be in
their hands.
Yanabi’ Al-Mawaddah, Vol. 2, p. 315:
…ِ‫ﷲ‬‫ا‬ ُ‫ل‬‫رﺳﻮ‬‫ﱠﻢ‬‫ﻠ‬‫وﺳ‬ ِ‫ﻪ‬‫ﻋﻠﻴ‬ ُ‫ﷲ‬‫ا‬ ‫ّﻰ‬‫ﻠ‬‫ﺻ‬ُ‫ل‬‫ﻳﻘﻮ‬:‫ْﻨﺎ‬‫ﺛ‬‫ا‬ ‫َﻌﺪي‬‫ﺏ‬
‫َﺔ‬‫ﻔ‬‫َﻠﻴ‬‫ﺧ‬ َ‫ﺮ‬‫َﺸ‬‫ﻋ‬.‫ﻷﺏﻲ‬ ُ‫ﺖ‬‫ُﻠ‬‫ﻘ‬‫ﻓ‬ ،‫َﻪ‬‫ﺗ‬‫ﺻﻮ‬ ‫أﺧﻔﻰ‬ ‫ﺛﻢ‬:‫ﻗﺎل؟‬ ‫ّﺬي‬‫ﻟ‬‫ا‬ ‫ﻣﺎ‬
‫ﻗﺎل‬:ٍ‫ﻢ‬ِ‫ﺵ‬‫هﺎ‬ ‫َﻨﻲ‬‫ﺏ‬ ‫ِﻦ‬‫ﻣ‬ ‫ُﻢ‬‫ﻬ‬‫ﱡ‬‫ﻠ‬ُ‫آ‬ َ‫ل‬‫ﻗﺎ‬.
Jabir is quoted as saying: My father and I were
before the Messenger of Allah (a.s) when he
said: “There will be twelve Caliphs after me.”
Then he lowered his voice. I asked my father
what the Prophet had said softly. He replied:
“The Prophet said: All of them are from Banu
Hashim (the Hashimites).”2
Samak Ibn Harb has quoted nearly the same
tradition.
This tradition leads us to the conclusion that Imams
are not only from Quraysh, but also from Banu
Hashim (Hashimites). The aforementioned traditions
1 Ibid.
2 2nd ed., Maktabah Ibn Taymiyah.

was but a small part quoted by the Sunnis proving
that Imams are twelve in number and all from
Quraysh.1
1 The tradition:
ِ‫ﺨ‬‫اﻟ‬َ‫ﻓ‬‫ﻼ‬ُ‫ﺔ‬َ‫ﺏ‬َ‫ﺛ‬ ‫ﻌﺪي‬َ‫ن‬‫ﻼﺛﻮ‬َ‫ﺳ‬َ‫ﻨ‬ً‫ﺔ‬ّ‫ﻢ‬‫ﺛ‬ُ‫ن‬‫ﻳﻜﻮ‬َ‫ﺏ‬‫ﻌ‬َ‫ﺪ‬ِ‫ﻟ‬‫ذ‬َ‫ﻚ‬ُ‫ﻤ‬‫اﻟ‬ُ‫ﻚ‬‫ﻠ‬.
Caliphate after me will be up to thirty years and then
will turn to kingdom and monarchy.
This tradition is of great controversy because (1) it is in
contrast with other traditions stipulating by the Sunni
themselves, (2) all the sources has quoted it from Sa’id Ibn
Jumhan, and as Tirmidhi states, “We know this tradition only
from Sa’id Ibn Jumhan about whom Abu Hatam says,
“Traditions quoted by him are written but not adduced.” Ibn
Mu’in comments, “He has quoted some traditions from
Safinah, no one else has ever quoted.” Al-Bukhari says about
him, “There are eccentric matters in traditions quoted by
him.” (See Tahdhib Al-Tahdhib) Moreover, Ibn Hazm writes in
Al-Muhalla (Vol. 5, p. 185), “Sa’id Ibn Jumhan is not famous
for fairness, but his traditions are said to be of no value.“
The same is true about the tradition:
َ‫ﻳ‬ ‫ﻻ‬ُ‫ل‬‫ﺰا‬ّ‫ﺪ‬‫اﻟ‬ ‫هﺬا‬ُ‫ﻦ‬‫ﻳ‬ِ‫ﺋ‬‫ﻗﺎ‬ً‫ﺎ‬‫ﻤ‬َ‫ﺣ‬‫ﺘ‬ّ‫ﻰ‬َ‫ﻳ‬َ‫ن‬‫ﻜﻮ‬َ‫ﻋ‬ُ‫ﻜ‬‫ﻠﻴ‬ْ‫ﺛ‬‫ا‬ ‫ﻢ‬َ‫ﻋ‬ ‫ﻨﺎ‬َ‫ﺮ‬‫ﺸ‬َ‫ﺧ‬َ‫ﻔ‬‫ﻠﻴ‬ً‫ﺔ‬
ُ‫آ‬‫ﱡ‬‫ﻠ‬ُ‫ﻬ‬َ‫ﺗ‬ ‫ﻢ‬ْ‫ﺠ‬َ‫ﺘ‬ِ‫ﻤ‬ُ‫ﻊ‬َ‫ﻋ‬ُ‫ﻷ‬‫ا‬ ‫ﻠﻴﻪ‬‫ﱠ‬‫ﻣ‬ُ‫ﺔ‬.
The religion will always remain established until twelve
Caliphs around whom all the people congregate will
come.
This tradition is only quoted by Abu Dawud on the authority
of ‘Isma’il Ibn Abi Khalid on the authority of his father, Abu
Khalid, on the authority of Jabir. The concluding part of it,
which says, “around whom all the people congregate,” seems
to be added by the narrator himself, as is evident from
Tabarani’s tradition in “Al-Mu’jam Al-Kabir” (Vol. 2, p. 208).
For Tabarani quotes this tradition in two forms from Ibrahim

Ibn Humayd from Isma’il Ibn Abi Khalid from his father from
Jabir Ibn Samarah like this:
‫اﷲ‬ ‫رﺳﻮل‬ ‫ﻗﺎل‬:َ‫ﻳ‬ ‫ﻻ‬ُ‫ل‬‫ﺰا‬ّ‫ﺪ‬‫اﻟ‬ ‫هﺬا‬ُ‫ﻦ‬‫ﻳ‬ِ‫ﺋ‬‫ﻗﺎ‬ً‫ﺎ‬‫ﻤ‬ّ‫ﺘ‬‫ﺣ‬‫ﻰ‬َ‫ﻳ‬َ‫م‬‫ﻘﻮ‬
َ‫ﻋ‬ ‫اﺛﻨﺎ‬َ‫ﺮ‬‫ﺸ‬َ‫ﺧ‬َ‫ﻔ‬‫ﻠﻴ‬ً‫ﺔ‬.
The Prophet (a.s) said: “The religion is always
established up to the time when twelve Caliphs will
come.”
‘Isma’il said he doubted whether his father said, “The nation
will congregate around them.”
As is evident, ‘Isma’il was doubtful, whereas Almighty God
says:
‫ﱠ‬‫ن‬ِ‫إ‬َ‫و‬‫ﱠ‬‫ﻦ‬‫ﱠ‬‫ﻈ‬‫اﻟ‬‫َﺎ‬‫ﻟ‬‫ِﻲ‬‫ﻨ‬ْ‫ﻐ‬ُ‫ﻳ‬ْ‫ﻦ‬ِ‫ﻣ‬‫ﱢ‬‫ﻖ‬َ‫ﺤ‬ْ‫ﻟ‬‫ا‬‫ًﺎ‬‫ﺌ‬ْ‫ﻴ‬َ‫ﺵ‬.
And surely conjecture does not avail against the truth at
all. 53:28.
In other words, doubt is not useful in getting the truth. And
then this groundless guess is narrated in Marwan Ibn
Mu’awiah’s tradition, who was, according to the testimony of
Ibn Mu’in, a hypocrite person (Tahdhib Al-Tahdhib, Hydar
Abad Press, Vol. 10, p. 98). The hypocrisy in documentation is
apparently transferred to the context too.
Furthermore, Isma’il Ibn Abi Khalid was an uneducated
person, having excessive mistakes. His father Abu Khalid
who is also mentioned in the document is not so familiar to
Rijal scholars (Tahdhib Al-Tahdhib). Moreover, supposing that
the tradition is valid and true, based on other traditions, the
phrase: ‫اﻷﻣﺔ‬ ‫ﻋﻠﻴﻪ‬ ‫ﺗﺠﺘﻤﻊ‬: should mean that the nation should
congregate around them as a responsibility. Or as Qanduzi
Hanafi says it means after the advent of the last Caliph, Imam
Mahdi (a.s), people will congregate around all of them.
Anyway, what is intended by this tradition is not that all the
people will swear allegiance to them, as is proved by the
tradition “‫ﺧﺬﻟﻬﻢ‬ ‫ﻣﻦ‬ ‫ﻳﻀﺮهﻢ‬ ‫ﻻ‬”. Also according to the testimony of

Confession and Deviation
Ibn Kathir in Al-Bidayah wa’l-Nahayah says, “In the
Torah of the Scripturists, there is material implying
that God, the Almighty, gave good tidings to Abraham
over Ishmael’s birth and that He will raise Ishmael
and increase his children and select twelve persons
from his generation, great in status.1
Then Ibn Kathir adds: “Our master Allamah, Ibn
Taymiyah says: These twelve are the same persons
about whom Jabir (Ibn Samarah) gave good tidings in
his tradition. It is established that they are spread in
the nation (They will not come successively). And the
Resurrection Day will not come unless all those twelve
appear. A great number of Jews embracing Islam has
made mistake and thought that these twelve people
are those who the heretic (Rafizi) group (i.e. the Shia)
the master Sunni scholars and successive traditions, Imam Ali
(a.s) and Imam Hasan (a.s) are among these twelve Caliphs,
though not all the Muslims congregate around these two
honorable Imams.
1 This is an indication to Genesis, 17:20: “And for Ishmael I
have heard thee: behold, I will bless him, and will make him
fruitful, and will very greatly multiply him; twelve princes
will he beget, and I will make him a great nation.” Derby’s
Version of the Bible.
Abu Al-Fath Al-Karajaki in Al-’Istinsar fi Al-Nass Al-’a’imah
Al-Athar, page 30, states that the good tidings are not in a
complete form in usual Versions of the Torah. He quotes a
complete phrase from some copies of the Greek Version of the
Torah that removes some uncertainties.

call on the nation to follow! Hence, they followed the
Shia.”
In fact, because of his deviation from the Ahl al-Bayt
and ungrounded bias, Ibn Taymiyah could not
understand the good tidings of the previous Divine
Books and the statements of the great Messenger of
Allah (a.s).
How did he indeed conclude from the “Twelve
Imams” in traditions that the Imams will come
separately? Is it not the case that Muslim, Abu Dawud,
Ahmad and Hakim have quoted from Jabir Ibn
Samarah and Abu Juhayfah by different chains of
narrators that the Holy Prophet (a.s) said:
‫َﺔ‬‫ﻔ‬‫َﻠﻴ‬‫ﺧ‬ َ‫ﺮ‬‫َﺸ‬‫ﻋ‬ ‫َﻲ‬‫ﻨ‬ْ‫ﺛ‬‫ا‬ ‫إﻟﻰ‬ ً‫ا‬‫َﺰﻳﺰ‬‫ﻋ‬ ُ‫م‬‫اﻹﺳﻼ‬ ُ‫ل‬‫َﺰا‬‫ﻳ‬ ‫ﻻ‬.
This religion will always be mighty until Twelve
Imams come.
The Arabic "‫ﻳﺰال‬ ‫ﻻ‬" implies the concept of
connectedness. Various traditions state that there is an
Imam in every age and that one who dies without
knowing the Imam of his age has in fact died as a
pagan. Does this not require the continuation of
existence of Imams over the ages? Successive
Thaqalayn (the Two Precious Things) traditions say
that the Holy Prophet and the Ahl al-Bayt are
inseparable up to the Resurrection Day? Do these
traditions not indicate the continuation of existence of
Imams from the Ahl al-Bayt (a.s) in a successive
manner?

When individuals do not show humility before the
truth, they face such contradictions. This way, they
cannot understand the message intended by the great
Prophet (a.s). They either remain in astonishment or
make deviant interpretations, matching these
honorable traditions with the wicked, transgressors
and disbelievers such as Yazid, Walid Ibn Yazid Ibn
Abdul Malik and other oppressors from Banu
Umayyah (the Umayyad dynasty) who not only were
more than twelve in number, but also did not deserve
Imamate and Caliphate, as every fair person giving a
little attention confesses. And this is the retribution
for arrogance before the truth.
The Ahl al-Bayt’s Claim to Imamate is
Truthful
Conclusive and successive traditions from the
Messenger of Allah (a.s) emphasize the fact that the
Ahl al-Bayt (a.s) are infallible; never making mistakes
or being wrong, and to follow them is to follow the
truth and leads to salvation. In these traditions, the
Prophet (a.s) has given the Ahl al-Bayt equal status
with the Holy Quran. He has recommended holding
fast to them absolutely and unconditionally and has
considered opposition to them as satanic. The
Prophet’s determined statements about the Ahl al-Bayt
(a.s) indicate that their way and their speech are not
but truth.

Therefore, if one of them claims Imamate or
introduces another one as Imam, he is truthful in his
claim and his claim and confirmation are divine proof
for the nation. Some traditions arguing for the Ahl al-
Bayt’s infallibility are mentioned hereinafter:1
Musnad Ahmad Ibn Hanbal, Vol. 3, p. 17:
ّ‫ﻲ‬‫ّﺒ‬‫ﻨ‬‫اﻟ‬ ‫َﻦ‬‫ﻋ‬‫ﱠﻢ‬‫ﻠ‬‫وﺳ‬ ِ‫ﻪ‬‫ﻋﻠﻴ‬ ُ‫ﷲ‬‫ا‬ ‫ّﻰ‬‫ﻠ‬‫ﺻ‬‫ﻗﺎل‬ ‫اﻥﻪ‬:ْ‫ن‬‫أ‬ ُ‫ﻚ‬َ‫ﺵ‬‫أو‬ ‫ّﻲ‬‫ﻥ‬‫إ‬
ِ‫ﷲ‬‫ا‬ َ‫ب‬‫ِﺘﺎ‬‫آ‬ ِ‫ﻦ‬‫َﻴ‬‫ﻠ‬َ‫ﻘ‬‫ﱠ‬‫ﺜ‬‫اﻟ‬ ‫ُﻢ‬‫ﻜ‬‫ِﻴ‬‫ﻓ‬ ٌ‫ك‬ِ‫ر‬‫ﺗﺎ‬ ّ‫ﻲ‬‫وإﻥ‬ ،ُ‫ﺐ‬‫ُﺟﻴ‬‫ﺄ‬‫ﻓ‬ ‫ْﻋﻰ‬‫د‬‫أ‬‫ﱠ‬‫ﺰ‬َ‫ﻋ‬
‫ﱠ‬‫ﻞ‬َ‫ﺟ‬َ‫و‬‫َﺗﻲ‬‫ﺮ‬‫ِﺘ‬‫ﻋ‬‫و‬.‫إﻟﻰ‬ ِ‫ء‬‫ﱠﻤﺎ‬‫ﺴ‬‫اﻟ‬ ‫ِﻦ‬‫ﻣ‬ ٌ‫د‬‫َﻤﺪو‬‫ﻣ‬ ٌ‫ﻞ‬ْ‫ﺒ‬َ‫ﺣ‬ ِ‫ﷲ‬‫ا‬ ُ‫ب‬‫ِﺘﺎ‬‫آ‬
َ‫ﺮ‬‫َﺒﻴ‬‫ﺨ‬‫اﻟ‬ َ‫ﻒ‬‫ّﻄﻴ‬‫ﻠ‬‫اﻟ‬ ّ‫ن‬‫َإ‬‫و‬ ‫َﻴﺘﻲ؛‬‫ﺏ‬ ‫أهﻞ‬ ‫َﺗﻲ‬‫ﺮ‬‫ِﺘ‬‫ﻋ‬َ‫و‬ ‫اﻷرض‬
‫ﱠ‬‫ﻥ‬‫أ‬ ‫َﺮﻥﻲ‬‫ﺒ‬ْ‫ﺧ‬‫أ‬‫َ؛‬‫ض‬ْ‫ﻮ‬َ‫ﺤ‬‫اﻟ‬ ‫ﱠ‬‫ﻲ‬َ‫ﻠ‬َ‫ﻋ‬ ‫َﺮدا‬‫ﻳ‬ ّ‫ﻰ‬‫َﺘ‬‫ﺣ‬ ‫َﺮﻗﺎ‬‫ﺘ‬‫َﻔ‬‫ﻳ‬ ‫َﻦ‬‫ﻟ‬ ‫ُﻤﺎ‬‫ﻬ‬
‫ِﻤﺎ‬‫ﻬ‬‫ِﻴ‬‫ﻓ‬ ‫ﱠﻔﻮﻥﻲ‬‫ﻠ‬َ‫ﺨ‬ُ‫ﺗ‬ ‫ِﻢ‬‫ﺏ‬ ‫ُﺮوﻥﻲ‬‫ﻈ‬ْ‫ﻥ‬‫ﻓﺎ‬.
The honorable Messenger of Allah (a.s) said: I
will soon be called to my Lord and will accept it.
I leave two invaluable entities among you; the
Divine Book of the Almighty Allah, stretching
from heaven to the earth like a rope; and my
family, my Household. The Almighty informed
me that these two would never be separated
from each other until they meet me on the River
in Paradise (Kawthar). So be aware of what you
will do with them after me!
Sahih Muslim, Vol. 7, Part 4, p.122:
1 The proof on the Ahl al-Bayt’s infallibility by the
“Purification Verse” is included in “Ijtihad and Taqlid”
Section, of the present book.

‫اﷲ‬ ‫رﺳﻮل‬ ‫ﻗﺎم‬‫ﱠﻢ‬‫ﻠ‬‫وﺳ‬ ِ‫ﻪ‬‫ﻋﻠﻴ‬ ُ‫ﷲ‬‫ا‬ ‫ّﻰ‬‫ﻠ‬‫ﺻ‬ً‫ﺎ‬‫ﺧﻄﻴﺒ‬ ‫ﻓﻴﻨﺎ‬ ً‫ﺎ‬‫ﻳﻮﻣ‬
ِ‫ﻪ‬‫َﻠﻴ‬‫ﻋ‬ ‫ْﻨﻰ‬‫ﺛ‬‫وأ‬ َ‫ﷲ‬‫ا‬ َ‫ﺪ‬ِ‫ﻤ‬َ‫ﺤ‬‫ﻓ‬ ِ‫ﺔ‬َ‫ﻨ‬‫َﺪﻳ‬‫ﻤ‬‫واﻟ‬ ‫ﱠﺔ‬‫ﻜ‬َ‫ﻣ‬ ‫ﺏﻴﻦ‬ ً‫ﺎ‬ّ‫ﻤ‬ُ‫ﺧ‬ ‫ُﺪﻋﻰ‬‫ﻳ‬ ٍ‫ء‬‫ﺏﻤﺎ‬
َ‫ل‬‫ﻗﺎ‬ ّ‫ﻢ‬‫ﺛ‬ َ‫ﺮ‬‫ﱠ‬‫آ‬َ‫ذ‬‫و‬ َ‫ﻆ‬َ‫ﻋ‬َ‫و‬‫و‬:ُ‫ﺪ‬‫َﻌ‬‫ﺏ‬ ‫ّﺎ‬‫ﻣ‬‫أ‬!‫أﻥﺎ‬ ‫ﱠﻤﺎ‬‫ﻥ‬‫ﻓﺈ‬ ُ‫س‬‫ّﺎ‬‫ﻨ‬‫اﻟ‬ ‫ّﻬﺎ‬‫ﻳ‬‫أ‬ ‫أﻻ‬
ٌ‫ك‬ِ‫ر‬‫ﺗﺎ‬ ‫وأﻥﺎ‬ ،ُ‫ﺐ‬‫ُﺟﻴ‬‫ﺄ‬‫ﻓ‬ ‫ّﻲ‬‫ﺏ‬َ‫ر‬ ُ‫ل‬‫َﺳﻮ‬‫ر‬ َ‫ﻲ‬‫ﻳﺄﺗ‬ ْ‫ن‬‫أ‬ ُ‫ﻚ‬‫ُﻮﺵ‬‫ﻳ‬ ٌ‫ﺮ‬َ‫ﺸ‬َ‫ﺏ‬
ِ‫ﻓ‬‫ُﺬوا‬‫ﺨ‬َ‫ﻓ‬ ،ُ‫ر‬‫ﱡﻮ‬‫ﻨ‬‫َاﻟ‬‫و‬ ‫ُﺪى‬‫ﻬ‬‫اﻟ‬ ِ‫ﻪ‬‫ﻓﻴ‬ ِ‫ﷲ‬‫ا‬ ُ‫ب‬‫ِﺘﺎ‬‫آ‬ ‫ُﻤﺎ‬‫ﻬ‬ُ‫ﻟ‬‫ﱠ‬‫و‬‫أ‬ ‫َﻠﻴﻦ؛‬‫ﻘ‬‫ﱠ‬‫ﺜ‬‫اﻟ‬ ‫ُﻢ‬‫ﻜ‬‫ﻴ‬
ِ‫ﻪ‬‫ﺏ‬ ‫ِﻜﻮا‬‫ﺴ‬ْ‫ﻤ‬َ‫ﺘ‬ْ‫ﺳ‬‫َا‬‫و‬ ِ‫ﷲ‬‫ا‬ ِ‫ب‬‫ِﺘﺎ‬‫ﻜ‬ِ‫ﺏ‬.َ‫ﺐ‬‫ﱠ‬‫ﻏ‬‫ور‬ ِ‫ﷲ‬‫ا‬ ِ‫ب‬‫ِﺘﺎ‬‫آ‬ ‫ﻋﻠﻰ‬ ‫ﱠ‬‫ﺚ‬َ‫ﺤ‬َ‫ﻓ‬
َ‫ل‬‫ﻗﺎ‬ ّ‫ﻢ‬ُ‫ﺛ‬ ِ‫ﻪ‬‫ﻓﻴ‬:‫َﻴﺘﻲ‬‫ﺏ‬ ‫أهﻞ‬ ‫ﻓﻲ‬ َ‫ﷲ‬‫ا‬ ُ‫ﻢ‬ُ‫آ‬ُ‫ﺮ‬‫ﱢ‬‫آ‬َ‫ذ‬ُ‫أ‬ ‫ِﻲ؛‬‫ﺘ‬‫َﻴ‬‫ﺏ‬ َ‫ﻞ‬ْ‫ه‬‫وأ‬
‫َﻴﺘﻲ‬‫ﺏ‬ ‫أهﻞ‬ ‫ﻓﻲ‬ َ‫ﷲ‬‫ا‬ ُ‫ﻢ‬ُ‫آ‬ُ‫ﺮ‬‫ﱢ‬‫آ‬َ‫ذ‬ُ‫أ‬َ‫ﷲ‬‫ا‬ ُ‫ﻢ‬ُ‫آ‬ُ‫ﺮ‬‫ﱢ‬‫آ‬َ‫ذ‬ُ‫أ‬‫َﻴﺘﻲ‬‫ﺏ‬ ‫أهﻞ‬ ‫ﻓﻲ‬.
Zayd Ibn Arqam says: One day, the Messenger
of Allah stopped beside Khumm Pond, between
Mecca and Medina, for a sermon. After praising
God and advising to the people, he said: “O,
people! I am a human just like you who will
soon go with God’s messenger (angel of death). I
will leave two valuable things among you. First,
the Divine Book of Allah in which there is light
and guidance, so hold fast to it.” Then he
continued encouraging to God’s Book, and
added: “And my Household. I remind you of
God about my Household, I remind you of God
about my Household, I remind you of God
about my Household.”
Mustadrak, Vol. 3, p. 109:
‫ﻗﺎل‬ ٍ‫ﺪ‬‫َﻳ‬‫ز‬ ‫َﻦ‬‫ﻋ‬:‫اﷲ‬ ُ‫ل‬‫رﺳﻮ‬ َ‫ﻊ‬‫رﺟ‬ ‫ّﺎ‬‫ﻤ‬‫ﻟ‬ِ‫ﻪ‬ِ‫ﻟ‬‫وﺁ‬ ِ‫ﻪ‬‫ﻋﻠﻴ‬ ُ‫ﷲ‬‫ا‬ ‫ّﻰ‬‫ﻠ‬‫ﺻ‬
‫ﱠﻢ‬‫ﻠ‬‫وﺳ‬ٍ‫ت‬‫َوﺣﺎ‬‫ﺪ‬ِ‫ﺏ‬ َ‫ﺮ‬‫ُﻣ‬‫أ‬ ‫ﱟ‬‫ﻢ‬ُ‫ﺧ‬ َ‫ﺮ‬‫َﺪﻳ‬‫ﻏ‬ َ‫ل‬َ‫ﺰ‬َ‫ﻥ‬‫و‬ ِ‫ع‬‫َدا‬‫ﻮ‬‫اﻟ‬ ِ‫ﺔ‬ّ‫ﺠ‬ِ‫ﺣ‬ ‫ِﻦ‬‫ﻣ‬
َ‫ل‬‫ﻓﻘﺎ‬ َ‫ﻦ‬‫ِﻤ‬‫ﻤ‬ُ‫ﻘ‬َ‫ﻓ‬:ُ‫ﺐ‬‫ُﺟﻴ‬‫ﺄ‬‫ﻓ‬ ُ‫ﺖ‬‫ُﻋﻴ‬‫د‬ ‫ﻗﺪ‬ ‫ّﻲ‬‫ﻥ‬‫آﺄ‬.‫ُﻢ‬‫ﻜ‬‫ِﻴ‬‫ﻓ‬ ُ‫ﺖ‬‫َآ‬‫ﺮ‬َ‫ﺗ‬ ‫َﺪ‬‫ﻗ‬ ‫ّﻲ‬‫ﻥ‬‫إ‬
‫َﺗﻲ‬‫ﺮ‬‫ِﺘ‬‫ﻋ‬‫و‬ ِ‫ﷲ‬‫ا‬ َ‫ب‬‫ِﺘﺎ‬‫آ‬ ‫ِ؛‬‫ﺮ‬َ‫ﺧ‬‫اﻵ‬ ‫ِﻦ‬‫ﻣ‬ ُ‫ﺮ‬َ‫ﺒ‬‫أآ‬ ‫ُﻤﺎ‬‫ه‬ُ‫ﺪ‬َ‫ﺣ‬‫أ‬ ‫َﻴﻦ‬‫ﻠ‬َ‫ﻘ‬ّ‫ﺜ‬‫اﻟ‬
‫ﻓﺎ‬ّ‫ﻰ‬‫ﺣﺘ‬ ‫َﺮﻗﺎ‬‫ﺘ‬‫َﻔ‬‫ﻳ‬ ‫َﻦ‬‫ﻟ‬ ‫ُﻤﺎ‬‫ﻬ‬‫ﱠ‬‫ﻥ‬‫ﻓﺈ‬ ‫ِﻤﺎ‬‫ﻬ‬‫ِﻴ‬‫ﻓ‬ ‫ُﻮﻥﻨﻲ‬‫ﻔ‬ّ‫ﻠ‬َ‫ﺨ‬ُ‫ﺗ‬ َ‫ﻒ‬‫َﻴ‬‫آ‬ ‫ُﺮوا‬‫ﻈ‬ْ‫ﻥ‬

َ‫ض‬‫َﻮ‬‫ﺤ‬‫اﻟ‬ ‫ﱠ‬‫ﻲ‬َ‫ﻠ‬َ‫ﻋ‬ ‫ِدا‬‫ﺮ‬َ‫ﻳ‬.‫ﻗﺎل‬ ّ‫ﻢ‬‫ﺛ‬:‫اﷲ‬ ّ‫ن‬‫إ‬‫ﱠ‬‫ﻞ‬َ‫ﺟ‬َ‫و‬ ‫ﱠ‬‫ﺰ‬َ‫ﻋ‬َ‫ي‬‫َﻮﻻ‬‫ﻣ‬
ٍ‫ﻦ‬ِ‫ﻣ‬‫ُﺆ‬‫ﻣ‬ ‫ﱢ‬‫ﻞ‬ُ‫آ‬ ‫َﻮﻟﻰ‬‫ﻣ‬ ‫وأﻥﺎ‬.َ‫ل‬‫ﻓﻘﺎ‬ ‫ﱟ‬‫ﻲ‬ِ‫ﻠ‬َ‫ﻋ‬ ِ‫ﺪ‬‫ِﻴ‬‫ﺏ‬ َ‫ﺬ‬‫أﺧ‬ ‫ﱠ‬‫ﻢ‬‫ﺛ‬:ُ‫ﺖ‬‫ُﻨ‬‫آ‬ ْ‫ﻦ‬َ‫ﻣ‬
‫َﻦ‬‫ﻣ‬ ِ‫د‬‫َﺎ‬‫ﻋ‬‫و‬ ُ‫ﻩ‬‫َاﻻ‬‫و‬ ‫َﻦ‬‫ﻣ‬ ِ‫ل‬‫وا‬ ّ‫ﻢ‬ُ‫ﻬ‬ّ‫ﻠ‬‫اﻟ‬ ،ُ‫ﻪ‬‫ﱡ‬‫ﻴ‬ِ‫ﻟ‬َ‫و‬ ‫َﻬﺬا‬‫ﻓ‬ ُ‫ﻩ‬‫َﻮﻻ‬‫ﻣ‬ُ‫ﻩ‬‫ﻋﺎدا‬.
The Messenger of Allah was returning from The
Farewell Hajj1 when he stopped at Khumm Pond
(Ghadir Khumm) and ordered people to sweep
the ground under some trees. Then he said: “I
will apparently be called and will accept it. I
leave two worthy things both very great in
status; Allah’s Divine Book and my Household.
Be careful of how you will deal with them. They
will never be detached from each other until
they join me at the River in Paradise.” He then
added, “God, the Glorified, is my Lord, and I am
the lord of all the believers.” Then he took Ali’s
hand and said: “Whoever I am his lord, then Ali
is his guardian. O Allah! Befriend everyone who
likes him and hate everyone who dislikes him.”2
Kanz Al-‘Ummal, Vol. 1, p. 167:
1 The Farewell Hajj is the Prophet’s last pilgrimage to Mecca
in the last year of his honorable life. The happening of
Khumm Pond (Ghadir Khumm) on the way back from this
journey has been narrated in history books successively. The
late Allamah Amini in his worthy book Al-Ghadir, consisting
of eleven volumes in Arabic, has investigated different
aspects of this event authentically. (Editor)
2 Dar Al-Kutub Al-’ilmiyyah, p.107, No. 947.

ِ‫ﷲ‬‫ا‬ َ‫ب‬‫ِﺘﺎ‬‫آ‬ ‫ِﻪ؛‬‫ﺏ‬ ‫ُﻢ‬‫ﺘ‬ْ‫ﻤ‬َ‫ﺼ‬َ‫ﺘ‬ْ‫ﻋ‬‫ا‬ ْ‫ن‬‫إ‬ ‫ّﻮا‬‫ﻠ‬ِ‫ﻀ‬َ‫ﺗ‬ ْ‫ﻦ‬َ‫ﻟ‬ ‫ﻣﺎ‬ ‫ُﻢ‬‫ﻜ‬‫ِﻴ‬‫ﻓ‬ ُ‫ﺖ‬‫َآ‬‫ﺮ‬َ‫ﺗ‬
‫َﻴﺘﻲ‬‫ﺏ‬ ‫أهﻞ‬ ‫َﺗﻲ‬‫ﺮ‬ْ‫ﺘ‬ِ‫ﻋ‬َ‫و‬.
Jabir quotes the great Prophet (a.s) as saying: “I
left things among you; you will never go astray
if you hold fast to them—Allah’s Divine Book
and my family, the Household.”1
Ibn Hajar says: “The Messenger of Allah (a.s) called
Quran and his Household as ‘Thiql,’ since everything
worthy of keeping safe is named ‘Thiql,’ and these two
are so. They are both the sources of divine sciences,
invaluable secrets and wisdom, and Islamic
commandments. That is why the Prophet (a.s) has
strongly persuaded into following and getting
knowledge from them.”2
He adds: “Only those members of the Ahl al-Bayt (a.s)
who are knowledgeable in Allah’s Book and the
Prophet’s tradition (Sunnah) are the subject of the
Holy Prophet’s attention and persuasion, for they
would not be separated from Allah’s Divine Book up
to the River in Paradise.”3 After stating some more
sentences, he says, “This is because God, the
1 Another version: Dar Al-Kutub Al- ‘ilmiyyah, p. 107, No.
947; Al-Risalah Publication, p. 187, No. 951.
2 Al-Sawa’iq Al-Muhriqah, p.40.
3 Ibid.

Almighty, has distanced them from contamination and
wickedness and made them pure and clean.”1
Mustadrak, Vol. 2, p.343:
…‫اﻟﻨﺎس‬ ‫ﱡﻬﺎ‬‫ﻳ‬‫أ‬!‫ﻓﺄﻥﺎ‬ ‫َﺮﻥﻲ‬‫ﻜ‬ْ‫ﻥ‬‫أ‬ ‫َﻦ‬‫ﻣ‬َ‫و‬ ‫ُﻢ‬‫ﺘ‬ْ‫ﻓ‬‫َﺮ‬‫ﻋ‬ ‫ﻓﺄﻥﺎ‬ ‫َﻨﻲ‬‫ﻓ‬‫َﺮ‬‫ﻋ‬ ‫َﻦ‬‫ﻣ‬
‫اﷲ‬ َ‫ل‬‫رﺳﻮ‬ ُ‫ﺖ‬ْ‫ﻌ‬ِ‫ﻤ‬‫ﺳ‬ ‫ﱟ؛‬‫ر‬َ‫ذ‬ ‫أﺏﻮ‬‫ﱠﻢ‬‫ﻠ‬‫وﺳ‬ ِ‫ﻪ‬ِ‫ﻟ‬‫وﺁ‬ ِ‫ﻪ‬‫ﻋﻠﻴ‬ ُ‫ﷲ‬‫ا‬ ‫ّﻰ‬‫ﻠ‬‫ﺻ‬
ُ‫ل‬‫ﻳﻘﻮ‬:‫َﺠﺎ‬‫ﻥ‬ ‫َﻬﺎ‬‫ﺒ‬ِ‫آ‬َ‫ر‬ ‫َﻦ‬‫ﻣ‬ ‫ٍ؛‬‫ح‬‫ﻥﻮ‬ ِ‫ﺔ‬َ‫ﻨ‬‫ِﻴ‬‫ﻔ‬َ‫ﺳ‬ ُ‫ﻞ‬َ‫ﺜ‬َ‫ﻣ‬ ‫َﻴﺘﻲ‬‫ﺏ‬ ‫أهﻞ‬ ُ‫ﻞ‬َ‫ﺜ‬َ‫ﻣ‬
َ‫ق‬ِ‫ﺮ‬َ‫ﻏ‬ ‫َﻨﻬﺎ‬‫ﻋ‬ َ‫ﻒ‬‫ﱠ‬‫ﻠ‬َ‫ﺨ‬َ‫ﺗ‬ ‫َﻦ‬‫ﻣ‬َ‫و‬.
Hanash Kanani narrates: I saw Abudhar taking
hold of the Ka’bah (Allah’s House) door and
saying: “O People! If you know me, I am the one
you know, otherwise I am Abudhar. I heard the
honorable Messenger of Allah (a.s) saying: My
Ahl al-Bayt (Household) is comparable to
Noah’s Ark; whoever enters it will be rescued
and whoever disobeys will be drowned.”
Hakim has confirmed this tradition.
Al-Sawa’iq Al-Muhariqah, p.184:
‫َﻦ‬‫ﻣ‬َ‫و‬ ‫َﺠﺎ‬‫ﻥ‬ ‫َﻬﺎ‬‫ﺒ‬ِ‫آ‬َ‫ر‬ ‫َﻦ‬‫ﻣ‬ ‫ٍ؛‬‫ح‬‫ﻥﻮ‬ ِ‫ﺔ‬َ‫ﻨ‬‫ِﻴ‬‫ﻔ‬َ‫ﺳ‬ ُ‫ﻞ‬َ‫ﺜ‬َ‫ﻣ‬ ‫َﻴﺘﻲ‬‫ﺏ‬ ‫أهﻞ‬ ُ‫ﻞ‬َ‫ﺜ‬َ‫ﻣ‬
َ‫ق‬ِ‫ﺮ‬َ‫ﻏ‬ ‫َﻨﻬﺎ‬‫ﻋ‬ َ‫ﻒ‬‫ﱠ‬‫ﻠ‬َ‫ﺨ‬َ‫ﺗ‬.
Ibn Abbas has quoted the Holy Prophet (a.s) as
saying:2 My Ahl al-Bayt (Household) is
comparable to Noah’s Ark; whoever enters it
1 Ibid.
2 Also: Hilyat Al-Awliya’, Vol. 4, p. 306; Al-Jami’ Al-Saghir, Vol.
2, p. 155.

will be rescued and whoever disobeys will be
drowned.
Al-Jami’ Al-Saghir, Vol. 9, p. 155; Al-Sawa’iq Al-
Muhariqah, p. 184
‫اﻟﻨﺒﻲ‬ ّ‫ن‬‫أ‬‫ﱠﻢ‬‫ﻠ‬‫وﺳ‬ ِ‫ﻪ‬‫ﻋﻠﻴ‬ ُ‫ﷲ‬‫ا‬ ‫ّﻰ‬‫ﻠ‬‫ﺻ‬‫ﻗﺎل‬:ُ‫ﻞ‬َ‫ﺜ‬َ‫ﻣ‬ ‫َﻴﺘﻲ‬‫ﺏ‬ ‫أهﻞ‬ ُ‫ﻞ‬َ‫ﺜ‬َ‫ﻣ‬
َ‫ق‬ِ‫ﺮ‬َ‫ﻏ‬ ‫َﻨﻬﺎ‬‫ﻋ‬ َ‫ﻒ‬‫ﱠ‬‫ﻠ‬َ‫ﺨ‬َ‫ﺗ‬ ‫َﻦ‬‫ﻣ‬َ‫و‬ ‫َﺠﺎ‬‫ﻥ‬ ‫َﻬﺎ‬‫ﺒ‬ِ‫آ‬َ‫ر‬ ‫َﻦ‬‫ﻣ‬ ‫ٍ؛‬‫ح‬‫ﻥﻮ‬ ِ‫ﺔ‬َ‫ﻨ‬‫ِﻴ‬‫ﻔ‬َ‫ﺳ‬.
Abdullah Ibn Zubayr has quoted the honorable
Prophet as saying: My Ahl al-Bayt (Household)
is comparable to Noah’s Ark; whoever enters it
will be rescued and whoever disobeys will be
drowned.
Abu Bakr Shahab Al-Din Husayni Shafi’i says:
“Islamic scholars have stated that the Prophet (a.s)
compared his honorable Household to Noah’s Ark, for
everyone who entered it was rescued from the fear of
storm. Likewise one who follows the Prophet’s
Household (a.s) and benefits from the light of their
guidance, as the traditions has persuaded to do so, is
rescued from the darkness of adversities and asking
for help from God’s best mediators. On the contrary,
one who does not follow them and recognize their
status is drowned in the oceans of transgression and is
doomed to the inferno.”1
Mustadrak, Vol. 3, p.149:
1 Rashfah Al-Sadi min Bahr Faza’il Bani Al-Nabi Al-Hadi,
Matba’ah Al- ‘ilmiyyah, Egypt 1303, p.80

…‫ر‬‫اﷲ‬ ‫ﺳﻮل‬‫ﱠﻢ‬‫ﻠ‬‫وﺳ‬ ِ‫ﻪ‬ِ‫ﻟ‬‫وﺁ‬ ِ‫ﻪ‬‫ﻋﻠﻴ‬ ُ‫ﷲ‬‫ا‬ ‫ّﻰ‬‫ﻠ‬‫ﺻ‬‫ﻗﺎل‬:ُ‫م‬‫ُﻮ‬‫ﺠ‬‫ﱡ‬‫ﻨ‬‫اﻟ‬
‫ﱠﺘﻲ‬‫ﻣ‬‫ﻷ‬ ٌ‫ن‬‫أﻣﺎ‬ ‫َﻴﺘﻲ‬‫ﺏ‬ ُ‫ﻞ‬ْ‫ه‬‫وأ‬ ِ‫ق‬َ‫ﺮ‬َ‫ﻐ‬‫اﻟ‬ ‫ِﻦ‬‫ﻣ‬ ‫اﻷرض‬ ِ‫ﻞ‬ْ‫ه‬‫ﻷ‬ ٌ‫ن‬‫أﻣﺎ‬
‫َﻔﻮا‬‫ﻠ‬َ‫ﺘ‬‫اﺧ‬ ِ‫ب‬‫َﺮ‬‫ﻌ‬‫اﻟ‬ ‫ِﻦ‬‫ﻣ‬ ٌ‫ﺔ‬َ‫ﻠ‬‫َﺒﻴ‬‫ﻗ‬ ‫ْﻬﺎ‬‫ﺘ‬َ‫ﻔ‬َ‫ﻟ‬‫ﺧﺎ‬ ‫ﻓﺈذا‬ ،ِ‫ف‬‫ِﻼ‬‫ﺘ‬ْ‫ﺧ‬‫اﻻ‬ ‫ِﻦ‬‫ﻣ‬
َ‫ﺲ‬‫ْﻠﻴ‬‫ﺏ‬‫إ‬ َ‫ب‬‫ِﺰ‬‫ﺣ‬ ‫َﺼﺎروا‬‫ﻓ‬.
Ibn Abbas quotes the Prophet (a.s) as saying:
The stars save human race from being drowned;
my Household saves the nation from having
conflicts. Whenever an Arab tribe opposes my
Household, its people will come into conflict
with each other and become the people of Satan.
Hakim has confirmed this tradition.
Al-Sawa’iq Al-Muhariqah, p. 150:
َ‫ء‬‫ﺟﺎ‬ ‫َﻴﺘﻲ‬‫ﺏ‬ ‫أهﻞ‬ َ‫ﻚ‬َ‫ﻠ‬َ‫ه‬ ‫ﻓﺈذا‬ ،‫اﻷرض‬ ِ‫ﻞ‬ْ‫ه‬‫ﻷ‬ ٌ‫ن‬‫أﻣﺎ‬ ‫َﻴﺘﻲ‬‫ﺏ‬ ‫أهﻞ‬
َ‫ن‬‫َﺪو‬‫ﻋ‬‫ﻳﻮ‬ ‫آﺎﻥﻮا‬ ‫ﻣﺎ‬ ِ‫ت‬‫اﻵﻳﺎ‬ ‫ﻓﻲ‬ ‫اﻷرض‬ ‫أهﻞ‬.
My Ahl al-Bayt are the protectors of people on
the earth. If they vanish, people will experience
the promised signs.
Musnad Ahmad Ibn Hanbal, Faza’il Al-Sahabah; Al-
Sawa’iq Al-Muhariqah, p. 333:
…‫اﷲ‬ ‫رﺳﻮل‬ ‫ﻗﺎل‬‫ﱠﻢ‬‫ﻠ‬‫وﺳ‬ ِ‫ﻪ‬‫ﻋﻠﻴ‬ ُ‫ﷲ‬‫ا‬ ‫ّﻰ‬‫ﻠ‬‫ﺻ‬:ٌ‫ن‬‫أﻣﺎ‬ ُ‫م‬‫ﱡﺠﻮ‬‫ﻨ‬‫اﻟ‬
َ‫ﺐ‬‫َه‬‫ذ‬ ‫ﻓﺈذا‬ ،‫اﻷرض‬ ِ‫ﻞ‬‫ﻷه‬ ٌ‫ن‬‫أﻣﺎ‬ ‫َﻴﺘﻲ‬‫ﺏ‬ ُ‫ﻞ‬ْ‫ه‬‫وأ‬ ِ‫ء‬‫ّﻤﺎ‬‫ﺴ‬‫اﻟ‬ ِ‫ﻞ‬ْ‫ه‬‫ﻷ‬
‫اﻷرض‬ ‫أهﻞ‬ َ‫ﺐ‬‫َه‬‫ذ‬ ‫َﻴﺘﻲ‬‫ﺏ‬ ‫أهﻞ‬.
Ali (a.s) has quoted the Holy Prophet (a.s) as
saying: “The stars are security for the inhabitants
of the heavens; and if they vanished, the
inhabitants of the heavens will disappear. And

my Ahl al-Bayt are security for the inhabitants of
the earth; hence, if they disappear from the
earth, its inhabitants will vanish.1
Ahmad says: “God, the Almighty, created the earth for
the sake of His Prophet (a.s) and kept it lasting with
his Ahl al-Bayt’s existence.”2
Who are the Prophet’s Household?
What is the meaning of the Ahl al-Bayt (a.s)? Who are
those having such a sacred and great position to
accompany the Holy Quran forever and being like an
ark for the people’s safety? Does the term ‘Ahl al-Bayt’
include all the Prophet’s relatives and family
members? Does it involve the Prophet’s wives too?
Conclusive traditions quoted from the Holy Prophet
(a.s) by both Shia and Sunni narrators provide the
answer to these questions. Many traditions have been
quoted by different chains of narrators under the
exegesis of the following honorable Verse in the Sunni
books:
‫َﺎ‬‫ﻤ‬‫ﱠ‬‫ﻥ‬ِ‫إ‬ُ‫ﺪ‬‫ِﻳ‬‫ﺮ‬ُ‫ﻳ‬ُ‫ﻪ‬‫ﱠ‬‫ﻠ‬‫اﻟ‬َ‫ﺐ‬ِ‫ه‬ْ‫ﺬ‬ُ‫ﻴ‬ِ‫ﻟ‬ْ‫ﻢ‬ُ‫ﻜ‬ْ‫ﻨ‬َ‫ﻋ‬َ‫ﺲ‬ْ‫ﺟ‬‫ﱢ‬‫ﺮ‬‫اﻟ‬‫أهﻞ‬ِ‫ﺖ‬ْ‫ﻴ‬َ‫ﺒ‬ْ‫ﻟ‬‫ا‬
ْ‫ﻢ‬ُ‫آ‬َ‫ﺮ‬‫ﱢ‬‫ﻬ‬َ‫ﻄ‬ُ‫ﻳ‬َ‫و‬‫ًا‬‫ﺮ‬‫ِﻴ‬‫ﻬ‬ْ‫ﻄ‬َ‫ﺗ‬.
1 Mu’assisah Al-Risalah 1403, Vol. 2, No. 1145
2 Yanabi’ Al-Mawaddah, p.19

“Allah only desires to keep away the
uncleanness from you, O people of the House
(Ahl al-Bayt), and to purify you a thorough
purifying. 33:33.”
These books indicate that ‘the Ahl al-Bayt’ includes
Ali, Fatimah, Hasan and Husayn (a.s). So the Prophet
(a.s) does not mean all his family members and
relatives when he speaks about ‘the Ahl al-Bayt’,
possessing such characteristics and advantages. Many
of the Prophet’s relatives, regardless of their excellent
status, needed guidance. Was it not Aqil, Imam Ali’s
brother, who was reproached by the Imam (a.s) due to
his inappropriate request; let alone others who were
not of his high rank?1 Therefore, some relatives of the
Prophet’s may be regarded as his household lexically,
but according to their virtues referred to in the Holy
Quran and the statements of the Prophet (a.s), they are
probably not included in the Ahl al-Bayt (a.s).
1 As Imam Ali (a.s) states in sermon No. 224 of Nahj Al-
Balaghah: “He (Aqil, Imam Ali’s brother) thought I would sell
to him my faith and follow his tread leaving my own way.
Then I (just) heated a piece of iron and took it near his body
so that he might take lesson from it, then he cried as a person
in protracted illness cries with pain and he was about to get
burnt with its brandings. Then I said to him, ‘Moaning
women may moan over you! O Aqil! Do you cry on account of
this fire which has been made by a man for fun while as you
are driving me towards the fire which Allah, the Powerful,
has prepared for (manifestation of) His wrath? Should you
cry from pain, but I should not cry from the flames?” (Editor)

َ‫ﺔ‬َ‫ﺸ‬ِ‫ﺋ‬‫ﻋﺎ‬ ‫َﻦ‬‫ﻋ‬‫َﺖ‬‫ﻟ‬‫ﻗﺎ‬:‫اﻟﻨﺒﻲ‬ َ‫ج‬‫َﺮ‬‫ﺧ‬‫ﱠﻢ‬‫ﻠ‬‫وﺳ‬ ِ‫ﻪ‬‫ﻋﻠﻴ‬ ُ‫ﷲ‬‫ا‬ ‫ّﻰ‬‫ﻠ‬‫ﺻ‬
ُ‫ﻦ‬‫اﻟﺤﺴ‬ ‫ﻓﺠﺎء‬ ،َ‫د‬َ‫ﻮ‬‫أﺳ‬ ‫ﺵﻌﺮ‬ ‫ِﻦ‬‫ﻣ‬ ٌ‫ﻞ‬‫ﱠ‬‫ﺟ‬‫ُﺮ‬‫ﻣ‬ ٌ‫ط‬‫ِﺮ‬‫ﻣ‬ ‫َﻴﻪ‬‫ﻠ‬َ‫ﻋ‬‫و‬ ‫ﻏﺪاة‬
‫َت‬‫ء‬‫ﺟﺎ‬ ّ‫ﻢ‬‫ﺛ‬ ‫ﻣﻌﻪ‬ َ‫ﻞ‬‫َﺪﺧ‬‫ﻓ‬ ُ‫ﻦ‬‫ُﺴﻴ‬‫ﺤ‬‫اﻟ‬ َ‫ء‬‫ﺟﺎ‬ ‫ﱠ‬‫ﻢ‬‫ﺛ‬ ُ‫ﻪ‬َ‫ﻠ‬َ‫ﺧ‬‫ﻓﺄد‬ ‫ﱟ‬‫ﻲ‬‫َﻠ‬‫ﻋ‬ ‫ﺏﻦ‬
َ‫ل‬‫ﻗﺎ‬ ّ‫ﻢ‬‫ﺛ‬ ،ُ‫ﻪ‬َ‫ﻠ‬َ‫ﺧ‬ْ‫د‬‫ﻓﺄ‬ ‫ﱞ‬‫ﻲ‬‫َﻠ‬‫ﻋ‬ َ‫ء‬‫ﺟﺎ‬ ّ‫ﻢ‬‫ﺛ‬ ‫َﻬﺎ‬‫ﻠ‬َ‫ﺧ‬‫ﻓﺄد‬ ُ‫ﺔ‬‫ِﻤ‬‫ﻃ‬‫ﻓﺎ‬:﴿‫َﺎ‬‫ﻤ‬‫ﱠ‬‫ﻥ‬ِ‫إ‬ُ‫ﺪ‬‫ِﻳ‬‫ﺮ‬ُ‫ﻳ‬
ُ‫ﻪ‬‫ﱠ‬‫ﻠ‬‫اﻟ‬َ‫ﺐ‬ِ‫ه‬ْ‫ﺬ‬ُ‫ﻴ‬ِ‫ﻟ‬َ‫ﻋ‬ْ‫ﻢ‬ُ‫ﻜ‬ْ‫ﻨ‬َ‫ﺲ‬ْ‫ﺟ‬‫ﱢ‬‫ﺮ‬‫اﻟ‬‫أهﻞ‬ِ‫ﺖ‬ْ‫ﻴ‬َ‫ﺒ‬ْ‫ﻟ‬‫ا‬ْ‫ﻢ‬ُ‫آ‬َ‫ﺮ‬‫ﱢ‬‫ﻬ‬َ‫ﻄ‬ُ‫ﻳ‬َ‫و‬
‫ًا‬‫ﺮ‬‫ِﻴ‬‫ﻬ‬ْ‫ﻄ‬َ‫ﺗ‬.﴾
Aishah says: One morning, the Holy Prophet
(a.s) came out of his house wearing a cloak made
of black hair. Hasan (a.s) came in and the
Prophet (a.s) placed him under the cloak. Then
Husayn (a.s) came and went in there. Then came
Fatimah (a.s) who was placed there by the
Prophet (a.s). Next Ali (a.s) came and the
Prophet took him under his cloak and recited,
“Allah only desires to keep away the
uncleanness from you, O people of the House
(Ahl al-Bayt), and to purify you a thorough
purifying. 33:33.”
Sahih Al-Tirmidhi, Kitab Al-Manaqib:
‫َﺔ‬‫ﻤ‬َ‫ﻠ‬َ‫ﺳ‬ ّ‫م‬‫أ‬ ‫َﻦ‬‫ﻋ‬:ّ‫ﻲ‬‫اﻟﻨﺒ‬ ّ‫ن‬‫أ‬‫ﱠﻢ‬‫ﻠ‬‫وﺳ‬ ِ‫ﻪ‬‫ﻋﻠﻴ‬ ُ‫ﷲ‬‫ا‬ ‫ّﻰ‬‫ﻠ‬‫ﺻ‬‫َﻠﻰ‬‫ﻋ‬ َ‫ﻞ‬‫ﱠ‬‫ﻠ‬َ‫ﺣ‬
‫ﻗﺎل‬ ّ‫ﻢ‬‫ﺛ‬ ً‫ء‬‫ِﺴﺎ‬‫آ‬ َ‫ﺔ‬َ‫ﻤ‬ِ‫ﻃ‬‫َﻓﺎ‬‫و‬ ‫ﱟ‬‫ﻲ‬ِ‫ﻠ‬َ‫ﻋ‬َ‫و‬ ِ‫ﻦ‬‫ُﺴﻴ‬‫ﺤ‬‫واﻟ‬ ِ‫ﻦ‬َ‫ﺴ‬َ‫ﺤ‬‫اﻟ‬:ّ‫ﻢ‬ُ‫ﻬ‬ّ‫ﻠ‬‫اﻟ‬
َ‫ﺲ‬ْ‫ﺟ‬ّ‫ﺮ‬‫اﻟ‬ ُ‫ﻢ‬‫َﻨﻬ‬‫ﻋ‬ ْ‫ﺐ‬ِ‫ه‬ْ‫ذ‬‫أ‬ ‫ﱠﺘﻲ؛‬‫ﺻ‬‫َﺧﺎ‬‫و‬ ‫َﻴﺘﻲ‬‫ﺏ‬ ُ‫ﻞ‬‫أه‬ ِ‫ء‬‫هﺆﻻ‬
ً‫ا‬‫َﻄﻬﻴﺮ‬‫ﺗ‬ ‫ُﻢ‬‫ه‬‫ّﺮ‬‫ﻬ‬َ‫ﻃ‬َ‫و‬.‫َﻤﺔ‬‫ﻠ‬َ‫ﺳ‬ ‫ﱡ‬‫م‬‫أ‬ ‫َﺖ‬‫ﻟ‬‫ﻓﻘﺎ‬:َ‫ل‬‫َﺳﻮ‬‫ر‬ ‫ﻳﺎ‬ ‫ُﻢ‬‫ﻬ‬َ‫ﻌ‬َ‫ﻣ‬ ‫وأﻥﺎ‬
‫ﻗﺎ‬ ‫اﷲ؟‬‫ل‬:ٍ‫ﺮ‬‫َﻴ‬‫ﺧ‬ ‫إﻟﻰ‬ ‫ّﻚ‬‫ﻥ‬‫إ‬.
Ummu-Salamah has quoted that the Holy
Prophet (a.s) covered Hasan, Husayn, Ali and
Fatimah (a.s) with his cloak and then stated: “O

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